Il commento del pulpito
2 Samuele 22:1-51
ESPOSIZIONE
DAVID 'S SALMO DI RINGRAZIAMENTO .
Questo canto, che è identico a Salmi 18:1 ; sebbene con molte differenze verbali, è così universalmente riconosciuto come una genuina composizione del re Davide, che le obiezioni mosse da uno o due critici servono solo a darci maggiore sicurezza ricordandoci che l'altra parte è stata attentamente argomentata. Le differenze tra la sua forma qui e nel Libro dei Salmi suggeriscono molte importanti considerazioni riguardo alla critica testuale.
Dall'assenza di manoscritti, abbiamo mezzi molto scarsi per giudicare la correttezza del testo ebraico ordinario. Abbiamo, infatti, abbondanti prove che gli ebrei si sono presi estrema cura del loro testo sacro nei primi secoli della nostra era; ma nondimeno troviamo, più frequentemente nei nomi, errori sorti dalla negligenza degli scribi, e specialmente dalla confusione da parte loro di lettere simili.
Così il Sibbechai di 2 Samuele 21:18 diventa Mebunnai in 2 Samuele 23:27 , a causa di uno scriba che ha sbagliato due lettere nel nome. E poiché la somiglianza tra loro esiste, non nell'antica scrittura ebraica, ma nel carattere quadrato sostituito dopo l'esilio, la confusione deve essere successiva a quella data. Confrontando i due testi di questo salmo, troviamo simili casi di confusione di lettere in 2 Samuele 23:11 , 42, 43; troviamo parole trasposte in 2 Samuele 23:5 , 2 Samuele 23:6 ; e clausole ripetute o omesse in 2 Samuele 23:13 , 2 Samuele 23:14 .
In breve, qui si trovano anche tutti i fenomeni che ci sono familiari nella critica testuale del Nuovo Testamento. E non possiamo aggiungere che finiscono con lo stesso risultato? Il senso generale e il significato rimangono più o meno gli stessi. Le variazioni di lettura non intaccano l'insegnamento della Sacra Scrittura su alcun punto importante. Ci si potrebbe chiedere, allora: perché dovremmo notarli? E perché sollecitarli all'attenzione degli studiosi? La risposta è che esistono difetti e imperfezioni nel testo massoretico, cioè nel testo ebraico ordinario, e che la loro rimozione è impedita dalla strana idea che accorda l'infallibilità ai Massoriti, e non concederà ai ben più difficili problema dell'antico testo ebraico quello che viene concesso come una cosa ovvia al testo greco relativamente moderno del Nuovo Testamento.
Sulla data in cui Davide scrisse questo salmo ci possono essere pochi dubbi. Fu alla fine della sua prima grande serie di vittorie, dopo che Toi, il re ittita di Hamath, gli aveva inviato un'ambasciata di congratulazioni ( 2 Samuele 8:9 , 2 Samuele 8:10 ), cui si fa riferimento molto trionfalmente nei versetti 45, 46. Ma non c'è traccia in esso del dolore e della vergogna che hanno offuscato i suoi ultimi giorni; e nessun uomo la cui coscienza fosse macchiata da peccati così oscuri come quelli dell'adulterio e dell'omicidio avrebbe potuto scrivere parole che affermassero così fortemente la sua integrità e la purezza delle sue mani come si trovano in 2 Samuele 23:21-10. Il salmo appartiene al periodo più felice di Davide, quando aveva vinto per Israele la sicurezza e l'impero. È scritto dal primo all'ultimo in un tono di giubilante esultanza, causato, come possiamo ben credere, dall'accettazione da parte di Natan del suo proposito di costruire il tempio, e dalla solenne nomina di Davide a re teocratico. Se fosse disposto secondo il tempo e la materia, sarebbe posto subito dopo 2 Samuele 8:1 ; poiché è evidentemente il ringraziamento di Davide per i benefici e le benedizioni appena promesse a lui e alla sua discendenza.
Ma gli scribi lo inserirono qui, non tanto per il suo valore storico, quanto perché è un ringraziamento nazionale per la fondazione di quell'impero per cui Israele divenne veramente il popolo teocratico, e il tipo sulla terra del regno del Messia. Il profeta che ha compilato i libri di Samuele si è rallegrato delle vittorie di Davide, non perché hanno dato a Israele il dominio mondano, ma perché erano un adempimento della profezia passata e una parte necessaria della preparazione per la posizione religiosa che Israele doveva tenere.
Come era stato sotto i giudici, Israele non sarebbe stata una casa adatta per la luce profetica. Non avrebbe potuto crescere e svilupparsi, né la razza sarebbe diventata una Chiesa adatta ad essere la maestra di tutta l'umanità. E in questo inno la Chiesa esprime la sua gioia per l'alto ufficio e l'ampia utilità a cui Dio ha pensato bene di chiamarla. L'esposizione spirituale del Salmo sarà naturalmente ricercata nei commenti al Libro dei Salmi. Ma questioni come la sua forma esteriore e le differenze tra i due testi non saranno qui fuori luogo.
Davide ha parlato. L'introduzione è stata probabilmente scritta dal profeta che ha compilato i Libri di Samuele. Lo scriba che ha raccolto il Libro dei Salmi sarebbe un sacerdote, e lo ha ripetuto con una o due aggiunte, la più importante delle quali è che il salmo è stato scritto "da Davide, servo di Geova". Questo titolo; intendendo il ministro o il vicegerente di Geova, è uno così alto che non sarebbe stato certamente dato a Davide durante la sua vita; né fu fino alla morte di Mosè che fu onorato con questo grado ( Deuteronomio 34:5 ).
Ma qual era il diritto di Davide a questo titolo, che lo metteva allo stesso livello di Mosè? Era questo: aggiungendo al rituale sacrificale messo in atto da Mosè un servizio quotidiano nel tempio del sacro menestrello e dei canti, Davide agiva con poteri più alti di quelli mai esercitati da qualsiasi altra persona. Perché però, come abbiamo visto, Samuel è stato l'ideatore di questi servizi nelle sue scuole, ancora. c'è una grande differenza tra servizi privati e pubblici; e Davide fece dei suoi inni parte della liturgia nazionale.
Ma sarebbe stato solo quando l'aureola di lunga data si fosse raccolta attorno alla sua santa salmodia che Davide sarebbe stato posto in uguaglianza con Mosè, e la sua autorità sarebbe stata riconosciuta come un istituto un nuovo rituale per la nazione.
L'Eterno è la mia rupe e la mia fortezza e il mio liberatore:
l'Iddio della mia roccia, in cui mi rifugio;
Mio scudo e corno della mia salvezza,
mia solidità e mio rifugio:
mio salvatore: tu mi salvi dalla violenza.
Invoco Geova, il Lodato,
e sono salvato dai miei nemici".
Il siriaco in 2 Samuele 22:2 inserisce: "Ti amo con fervore, Geova mia forza;" ma probabilmente prende solo in prestito le parole di Salmi 18:1 . Poiché possiamo ben credere che fu in un periodo successivo della sua vita, dopo prove più profonde e più attente al cuore, che Davide sentì così il suo amore per Geova solo rafforzato e reso più necessario per lui dalla perdita della sua felicità terrena.
In Salmi 18:3 , il Dio della mia roccia è cambiato in Salmi 18:2 in "Mio Dio, mia roccia" (versione autorizzata, "forza"), probabilmente un'alterazione intenzionale, in quanto molto meno rude e sorprendente di questa audace metafora della Divinità che è il Dio della sua roccia. Nell'originale le parole presentano ciascuna la sua idea distinta. Così in Salmi 18:2 la roccia è un'alta rupe o precipizio.
È la parola sela, che ha dato il nome alla città rocciosa di Idumea. Fortezza significa davvero una roccia, di difficile accesso e che forma un rifugio sicuro. È interamente una formazione naturale, e non un edificio. In Salmi 18:3 roccia è una vasta massa montuosa ( Giobbe 18:4 ) e, poiché suggerisce le idee di grandezza e potenza inamovibile, è spesso usata per la gloria di Dio come forza e protezione del suo popolo.
Seguono poi due metafore ordinarie, lo scudo per la difesa e il corno per l'attacco; dopo di che Davide, che tante volte aveva cercato rifugio tra le rupi e le rupi delle montagne, ritorna allo stesso circolo di pensieri, e chiama Dio la sua Alta Torre, parola che significa non un edificio, ma un'altezza, un'alta roccaforte naturale ; e infine il suo Rifugio, luogo di rifugio sicuro tra le montagne.
Questo e il resto del versetto sono omessi in Salmi 18:2 . In Salmi 18:4 le parole sono tradotte letteralmente sopra e significano: "Ogni volta che chiamo, sono salvato". In ogni momento di difficoltà, la preghiera porta una liberazione immediata.
"Poiché i distruttori della morte mi hanno circondato;
torrenti di malvagità [ebraico, 'di Belial'] mi hanno atterrito;
corde di Sheol mi hanno circondato;
trappole di morte mi sono piombate addosso all'improvviso.
Nella mia angoscia ho gridato a Geova,
e al mio Dio ho gridò.
Ed egli udì la mia voce dal suo palazzo,
e il mio grido era nelle sue orecchie».
Invece di frangenti —onde che si infrangono violentemente sugli scogli— Salmi 18:4 ha "corde di morte"; tradotto "dolore" nella Versione Autorizzata. Ma "corde di morte" significano le insidie fatali del cacciatore, e non sono in armonia con "torri di malvagità". "Belial", letteralmente, "inutilità", è da molti supposto, dal contesto, per significare "distruzione" del gregge, cioè, malvagità fisica anziché morale.
Quindi in Nahum 1:11 "un consigliere di Belial" significa un consigliere rovinoso e distruttivo. Sheol è il mondo dei defunti, ed è equivalente alla "morte". Cried è lo stesso verbo usato due volte. In Salmi 18:6 è alterato, nella prima parte del versetto, in "Ho chiamato", un cambiamento probabilmente suggerito dal gusto più esigente di un'epoca successiva.
Per tempio dovremmo tradurre palazzo, o tempio celeste. Ciò che si intende non è il tempio di Gerusalemme, che non è stato ancora costruito, ma la dimora celeste di Dio. Invece dell'ellisse concisa, "E il mio grido nelle sue orecchie", la frase completa ma pesante, "Il mio grido prima di lui è venuto nelle sue orecchie", è sostituita in Salmi 18:6 .
"E la terra tremò e tremò;
le fondamenta dei cieli tremarono,
e tremarono perché era adirato.
Un fumo gli salì dalle narici,
e un fuoco dalla sua bocca divorò;
ceneri roventi bruciarono da lui.
Ed egli piegò i cieli e discese,
e le tenebre furono sotto i suoi piedi».
Nel descrivere la manifestazione di Dio per la sua liberazione, Davide ha tenuto a mente e ripetuto la descrizione della discesa di Dio sulla terra data in Esodo 19:16 , Esodo 19:18 . Ma il vigore poetico dell'immaginazione di David intensifica l'immaginario e lo rende più grandioso e sorprendente. Non solo c'è il terremoto e il vulcano e la nuvola di tempesta, ma la forma oscura dell'Onnipotente è presente, con il fumo della giusta rabbia per l'ingiustizia che sale dalle sue narici e i lampi che lampeggiano per eseguire la sua ira.
Ma David certamente intendeva che queste metafore rimanessero ideali; ed era del tutto superfluo che il Targum eliminasse accuratamente tutte le espressioni che sembrano dare la forma all'Onnipotente ufficio. Così facendo si limita a trasformare la poesia in prosa. Ma ancora più noiosa e banale è la spiegazione data da alcuni commentatori moderni, che tutto ciò che si intende è che una volta Davide fu salvato da un temporale da un pericolo o dall'altro.
Davvero questa gloriosa immagine, presa da tutto ciò che è più grandioso sulla terra, ha lo scopo di magnificare a noi la concezione spirituale della giustizia di Dio che viene a visitare la terra e fare il bene e l'equità. In Esodo 19:8 per "le fondamenta dei cieli", troviamo in Salmi 18:7 "le fondamenta delle colline". La prima è la metafora più grandiosa, e significa le possenti catene montuose, come quelle del Libano, su cui i cieli sembrano riposare.
Il fumo significa grandinate e, forse, anche la pioggia portata a ghirlande dal vento sul terreno. Le ceneri roventi bruciate da lui descrivono i lampi lampeggianti che sono stati sparati fuori come i carboni dalla fornace del raffinatore quando riscaldati al massimo. C'è da rammaricarsi che la versione riveduta mantenga il batos dell'antica rappresentazione, che l'alito ardente di Dio abbia dato fuoco ai carboni.
"E cavalcò un cherubino, e volò;
Ed è stato visto sulle ali del vento.
E ha fatto tenebre intorno a lui;
Raccolta di acque, addensamento di nuvole.
Dallo splendore davanti a lui
ardevano carboni di fuoco ."
In 2 Samuele 6:2 Geova è descritto come seduto sui cherubini; la sua presenza lì, chiamata dai rabbini la sua Shechinah, cioè dimora, essendo indicata da una nuvola di luce. In questo salmo il cherubino è il suo carro, sul quale cavalca per il giudizio. È stato visto. Non c'è dubbio che la giusta lettura sia conservata in Salmi 18:10 , dove troviamo un verbo che significa la caduta di un uccello da preda sulla sua preda ( Deuteronomio 28:49 ; Geremia 48:40 ).
Le due parole differiscono solo nella sostituzione di r con d , e queste lettere sono così simili in ebraico che sono costantemente scambiate. stand ; fatto di rami di alberi e formando una dimora temporanea. Così le oscure nuvole temporalesche si raccolgono attorno all'Onnipotente per velare alla vista la sua orribile forma mentre esce per il giudizio. Raccolta delle acque; probabilmente la lettura giusta, al posto della quale nel salmo troviamo "acque oscure.
"La raccolta delle acque descriverebbe l'ammassarsi delle nuvole di pioggia. Anche qui la differenza consiste in una sola lettera. Dal chiarore, che circonda strettamente la Divinità in mezzo alla massa nera della tempesta, il lampo lampeggia. Questo splendore è la Shechinah (vedi sopra), alla quale si riferisce anche san Paolo quando dice che la dimora di Dio è nella "luce inaccessibile" ( 1 Timoteo 6:16 ).
"Geova tuonò dal cielo,
e l'Altissimo fece udire la sua voce.
E scagliò frecce e disperse [i malfattori];
fulmini e li terrorizzò.
E i fondali marini divennero visibili,
le fondamenta del mondo furono messe a nudo ,
Al rimprovero di Geova,
Al soffio del vento della sua narice».
Terrorizzato . Il verbo significa "colpire con fradicio terrore e allarme" (vedi Esodo 14:24 ; Giosuè 10:10 ). Descrive qui il panico causato dal fulmine e dai violenti spasimi della natura, così potentemente descritti in 2 Samuele 22:16 . A nudo. Questo è il significato della parola "scoperto" nella Versione Autorizzata. Quando la versione è stata realizzata, era equivalente a "scoperto", ma ora ha cambiato significato.
"Ha steso la sua mano dall'alto, mi ha preso, mi
ha tratto da molte acque.
Mi ha liberato dal mio forte nemico,
da quelli che mi odiavano, perché erano troppo potenti per me.
Poiché mi hanno assalito nel giorno della mia sventura.
Ma l'Eterno divenne il mio bastone
e mi fece uscire in un luogo vasto
, mi liberò, perché si era compiaciuto di me».
In mezzo a questa spaventosa convulsione della natura, mentre tutt'intorno sono presi dal panico, David vede una mano tesa dall'alto, pronta a liberarlo dall'inondazione travolgente dell'odio e del pericolo. Mi ha attaccato. La parola non significa "impedire", o "anticipare", ma "assalire". Così in 2 Samuele 22:6 , "Mi hanno assalito i lacci della morte"; e in Isaia 37:33 , "Il re d'Assiria non attaccherà questa città con lo scudo.
"È lo stesso verbo in tutti questi luoghi. Personale ; nella Versione Autorizzata, "rimanere". Ma significa qualcosa su cui appoggiarsi, ed è giustamente tradotto "personale" in Salmi 23:4 . Un luogo ampio; in opposizione a le angustie dell'afflizione. Egli ha avuto piacere in me. In 2 Samuele 15:26 questa fiducia è svanita, e Davide dubita che il favore di Geova non fosse stato perduto da lui.
"Geova mi ha ricompensato secondo la mia giustizia,
secondo la purezza delle mie mani mi ha ricompensato.
Poiché ho osservato le vie del Signore
e non ho peccato per allontanarmi dal mio Dio.
Tutti i suoi giudizi sono stati osservati in vista,
e non mi sono allontanato dai suoi statuti.
Ero anche perfetto verso di lui,
ed ero in guardia contro il mio peccato.
Perciò l'Eterno mi ha ricompensato secondo la mia giustizia,
secondo la mia purezza ai suoi occhi».
È impossibile supporre che questi versi possano essere stati scritti dopo la caduta di Davide. Infatti, mentre riconosce in loro una tendenza al peccato, afferma di essere stato in guardia contro di esso e di aver sempre tenuto presenti gli statuti di Dio davanti ai suoi occhi. Per quanto completa possa essere la guarigione del penitente, non potrà mai più essere "perfetto", parola applicata a un animale senza macchia, e quindi adatto al sacrificio.
Il delitto rimane una macchia, anche se l'intenso dolore per il peccato può farne il mezzo anche per raggiungere uno stadio superiore di spiritualità e devozione. In 2 Samuele 22:22 le parole letteralmente sono: "Non ho peccato lontano da Dio", il peccato allontana necessariamente il peccatore da quella vicinanza a Dio che è il privilegio del santo.
"Con l'uomo pio ti mostrerai pio;
Con l'uomo perfetto ti mostrerai perfetto;
Con il puro ti mostrerai puro;
E con il perverso ti mostrerai perverso.
E le persone afflitte salverai;
E il tuo gli occhi sono sui superbi, per abbatterli».
Dopo aver affermato la sua integrità, e che quindi Dio si è compiaciuto di lui e lo ha ricompensato, Davide ora afferma che questa è la regola infallibile dei rapporti di Dio con gli uomini. La corrente generale delle loro vite è così ordinata da essere in armonia con i loro caratteri. Non è per fortuna o fortuna che la prosperità accompagni i giusti, né è per caso che le cose vadano storte con i fraudolenti, ma è per la legge della provvidenza di Dio.
pio . La parola ebraica significa "pio" nel senso originale della parola, che include la gentilezza verso gli uomini così come l'amore per Dio. Perverso . Nella versione autorizzata "sgradevole". In realtà è la stessa parola usata in Salmi 18:26 e significa "tu ti stordirai", solo che la forma è arcaica, come nel caso di alcune altre parole qui.
L'esperienza conferma il verdetto del salmista. Perché costantemente una strana perversità della fortuna e un'avversità degli eventi sono la sorte di coloro i cui cuori sono storti. Afflitto . La parola nell'originale include l'idea di umiltà, e quindi conduce naturalmente al pensiero dell'umiliazione dei superbi. Nel salmo l'espressione un po' dura usata qui è stata addolcita nella frase più facile: "Farai cadere gli occhi superbi".
"Poiché tu, Eterno, sei la mia lampada;
e l'Eterno illuminerà le mie tenebre.
Per mezzo di te corro su una truppa;
nel mio DIO salto un muro.
Dio, la sua via è perfetta;
la parola dell'Eterno è purificata .
È uno Scudo per tutti coloro che confidano in lui."
Lampada . La lampada accesa in casa è la prova della vita e dell'attività lì presenti; e quindi lo spegnimento della lampada significa rovina e desolazione ( Giobbe 21:17 ). Così Davide è chiamato "la lampada d'Israele" ( 2 Samuele 21:17 ), perché in lui era centrata la vita attiva della nazione. In un senso ancora più alto, la vita e l'essere del suo popolo sono centrati in Dio, e senza di lui l'anima è desolata e vuota, come l'universo prima che Dio dicesse: "Sia la luce.
" Corro. Per il guerriero nel vecchio velocità tempo era importante quanto la forza, e chiede pertanto Homer costantemente d'Achille 'flotta di piede.' E 'stata la sua agilità che ha dato Asael un posto elevato tra i prodi ( 2 Samuele 2:18 ), e a questa qualità si riferisce ora David. La truppa significa una banda di predoni armati leggeri, che con l'aiuto di Dio David potrebbe sorpassare e fermare nel loro corso di rapina.
Il muro significa fortificazioni come quelle di Gerusalemme ( 2 Samuele 5:7 ). Gli assedi erano cose noiose nei tempi antichi, ma Davide aveva catturato quella città con una rapidità così grande che la metafora nel testo è più appropriata. purificato ; o, raffinato. Ciò non significa che sia provato dall'esperienza e trovato vero, ma che è assolutamente buono e perfetto come l'oro raffinato (cfr Salmi 12:6 ).
"Poiché chi è Dio, se non l'Eterno?
E chi è una roccia, se non il nostro Dio?
Dio è la mia forte fortezza,
e guida il perfetto nella sua via.
Fa i miei piedi come le cerve,
e sui miei alti luoghi ha steso un panno me."
Dio ; Ebraico, El; il Potente, usato più volte in questo salmo. Nella seconda frase la parola è Elohim, il nome ordinario di Dio. La domanda del salmista è una forte affermazione che solo Geova è Dio e che solo lui è una Roccia di salvezza per il suo popolo. Egli guida, ecc. In Salmi 18:32 "Egli rende perfetta la mia via", come la sua.
La frase qui è probabilmente quella che ha scritto Davide, come meno usuale, e significa che Dio guiderà l'uomo retto nella sua buona via. Hinds . I piedi di David sono veloci come le cerve, un animale famoso per la sua velocità e sicurezza di passo. I miei posti alti. Le cime dei monti sono la meta prediletta dell'antilope ( 2 Samuele 1:18 ); e così con Davide, il possesso di cittadelle rocciose come Bozez e Sene ( 1 Samuele 14:4 ) lo rese signore di tutto il paese.
"Egli insegna le mie mani alla guerra;
E le mie braccia possono tendere un arco di bronzo.
E tu mi hai dato il tuo scudo salvifico;
E il tuo ascolto di me mi ha reso grande.
Hai allargato i miei passi sotto di me;
E i miei piedi non hanno scivolato."
Arco di bronzo. In Giobbe 20:24 leggiamo anche di archi fatti di questo metallo, o composto di metalli, che era un materiale per armi molto più antico dell'acciaio. Il piegare un tale arco era prova di grande forza, e l'ultimo artificio di Penelope, per salvarsi dai corteggiatori, fu di promettere la sua mano a colui che poteva tendere l'arco di Ulisse. il tuo ascolto di me; in Salmi 18:35 , e qui la versione autorizzata e la versione riveduta, "la tua gentilezza.
Le parole in ebraico sono molto simili, ma la Settanta nota la differenza e traduce "udito" in questo luogo, ma "castigo" nel salmo. La Vulgata ha qui "gentilezza" o "mitezza" e "disciplina". " nel salmo. Solo il siriaco ha "disciplina" in entrambi i luoghi. I miei piedi; letteralmente, ossa della caviglia, la cui debolezza fa vacillare gli uomini.
"Ho inseguito i miei nemici e li
ho distrutti; né mi sono voltato più finché non li ho consumati.
E li ho consumati, e li ho percossi, ed essi non si sono
alzati ; Sì, sono caduti sotto i miei piedi.
Poiché tu mi hai cinto con forza per la battaglia;
hai fatto piegare sotto di me quelli che si levavano contro di me».
Nei Salmi, per distrutti troviamo "sorpassati", e il secondo "Li ho consumati" è omesso. Questa esultanza di Davide per il risultato delle sue guerre è in accordo con il duro trattamento da lui inflitto ai vinti. I suoi nemici erano i nemici di Dio, che doveva consumare. Il "comandamento nuovo" del cristianesimo vieta e condanna questa gioia di conquista. Versi 41-43.—
"E hai fatto voltare contro di me i miei nemici,
anche quelli che mi odiano; e li hai completamente distrutti.
Hanno guardato, ma non c'era nessuno da salvare,
Anche a Geova, ma lui non ha risposto loro.
E li ho percossi piccoli come la polvere della terra;
come il fango delle strade li ho calpestati, li ho calpestati».
Quelli che mi odiano. La frase deve essere completata dalla frase precedente, "i miei haters" e "i miei nemici" sono equivalenti. Ci sono diverse piccole variazioni tra il testo qui e in Salmi 18:1 ; come "piansero" perché guardavano; e "li ho svuotati" perché li ho calpestati, la differenza in entrambi i casi consisteva in una sola lettera.
"E tu mi hai liberato dalle lotte del mio popolo;
mi hai protetto affinché potessi essere il capo delle nazioni.
Un popolo che! non conoscevo è diventato mio servitore;
figli di estranei si sono sottomessi a me;
all'udienza di l'orecchio mi ubbidirono.
I figli degli stranieri svanirono;
fuggirono tremanti dai loro nascondigli».
Popolo , al singolare, significa il popolo ebraico contrapposto alle nazioni, cioè il mondo pagano. Gli sforzi a cui si fa riferimento qui sono i lunghi dissensi che seguirono la morte di Isboset, e ritardarono per molti la nomina di Davide come re d'Israele. Ora sente che i vigili che lo avevano protetto durante quel periodo pericoloso avevano uno scopo più alto dell'unione delle dodici tribù sotto un unico capo.
Egli sarebbe stato anche il fondatore di quell'impero sulle nazioni che simboleggiava il dono del mondo pagano a Cristo. E questo impero era stato esteso a persone precedentemente sconosciute a David. Tale potrebbe essere il caso di Adarezer, re di Zobah, ma si riferiva più in particolare a Toi e al regno ittita di Hamath ( 2 Samuele 8:9 ). Non fu per la forza delle armi, ma per l'udito dell'orecchio, cioè per la vasta fama delle conquiste di Davide, che Toi inviò ambasciatori per offrire fedeltà e doni.
Fuggirono tremanti. Questo è certamente il senso in Salmi 18:45 , dove però c'è una trasposizione di lettere. Probabilmente è il senso qui. Ma se potessimo andare alle lingue affini per una spiegazione di una parola rara, significherebbe "uscirono zoppicando dalle loro fortezze", come uomini sfiniti dalla fatica e dall'esaurimento.
"Geova vive; e benedetta sia la mia Roccia,
ed esaltato sia il Dio della roccia della mia salvezza,
anche il Dio che mi dà vendicazioni,
e abbatte i popoli sotto di me.
E mi
libera dai miei nemici. Sì, tu mi sollevi al di sopra di quelli che insorgono contro di me;
dall'uomo violento tu mi liberi".
In Salmi 18:46 troviamo semplicemente "il Dio della mia salvezza". Forse al compilatore sembrava che ci fosse una certa confusione nel chiamare Geova, prima la Roccia di Davide, e poi il Dio della sua roccia (ma vedi nota a Salmi 18:3 ). Vendicazioni , al plurale. Nella Legge le sanzioni erano principalmente temporali, e quindi i santi dell'antichità guardavano con ansia e si rafforzavano osservando le prove costantemente ricorrenti del giusto governo di Dio sugli uomini.
Popoli , al plurale; nazioni pagane. L'uomo violento può essere specialmente Saulo, come si suppone nel titolo anteposto a questo canto nel Libro dei Salmi. Lì probabilmente è generale e include tutti coloro che erano amareggiati nella loro ostilità a Davide.
2 Samuele 22:50 , 2 Samuele 22:51
"Perciò ti loderò fra le nazioni,
e al tuo nome canterò.
Grande liberazione dà al suo re,
e mostra grazia al suo messia,
a Davide e alla sua discendenza per sempre".
Grande liberazione; letteralmente, rende grande la salvezza del suo re; cioè, lo salva meravigliosamente ancora e ancora. Il K'ri sostituisce torre, ma non ha supporto né dalle versioni né da Salmi 18:1 ; pur ammesso nella Versione Autorizzata. La differenza tra le due parole "fare grande" e "torre" è, in ebraico, insignificante. Al suo messia. Questa misericordia fu mostrata a Davide come unto re teocratico, il cui governo era il simbolo di quello di Cristo.
OMILETICA
Canti di liberazione.
I fatti sono:
1 . Davide compone un canto alla fine di tutte le liberazioni che durante la sua vita Dio aveva operato per lui.
2 . Descrive Dio come per lui una Roccia, una Fortezza, uno Scudo, un'Alta Torre, un Luogo di Rifugio, e lo rappresenta come attivamente il suo Liberatore e Salvatore.
3 . Egli, guardando al futuro, decide di confidare in colui che era stato così importante per la sua vita in passato, e si aspetta di essere salvato dai suoi nemici.
4 . Egli, ripercorrendo il passato, sente che Dio è degno della lode espressa in questo canto. C'è un. bella congruenza nel luogo in cui questo canto si trova alla fine della narrazione più dettagliata e prolungata della storia personale che si trova nell'Antico Testamento, e persino nell'intera Bibbia, ad eccezione di quella che si riferisce a Cristo, visto che quella storia era una delle vicissitudini più strane e piene di pericoli.
La storia della vita di Davide è così necessariamente occupata dagli eventi così come sono apparsi agli uomini e per quanto attengono alla storia visibile, che questo canto è un vero supplemento, in quanto mette in luce i profondi sentimenti spirituali che lo hanno influenzato in mezzo a quelle eventi, e fornisce così una chiave per la vita religiosa del grande re. Questo canto di liberazione ci ricorda il canto di Mosè quando Israele trionfò sul Faraone e sulle sue schiere al Mar Rosso ( Esodo 15:1 ), del canto dei riscattati mentre tornavano a Sion con la gioia eterna sul capo ( Isaia 35:10 ), e Isaia 35:10 più mirabile canto nuovo dei redenti di tutte le nazioni e tribù della terra ( Apocalisse 5:9 ; Apocalisse 14:1). In questi casi storici e profetici abbiamo illustrazioni di canti di liberazione che sempre salgono da cuori grati, stabilendo così con il passato e il futuro una comunità di esperienza religiosa che è allo stesso tempo frutto e prova della redenzione divina operata dal nostro Salvatore . Prendendo l'esperienza di Davide come nostra guida, possiamo osservare:
I. I PERICOLI DELLA VITA SONO A VOLTE IN MODO EXTREME COME PER INDURRE IMMENSE SFORZI PER ESCAPE LORO . La storia ci racconta alcuni dei pericoli della vita di Davide, sia quando Saul lo perseguitò con spietata astuzia e crudeltà, sia quando, come re, parente, amico e nemico, e anche i poteri invisibili delle tenebre, cercarono la sua rovina.
The subsequent references in 2 Samuele 22:5, 2 Samuele 22:6 give his impression of the greatness of his distress; and the allusions to "rock," "high tower," and "fortress" remind us of the time when his extremity was such that he climbed the craggy cliff or hid himself in the inaccessible clefts of the rocks. No man was so near to death as was David, and no good man came nearer to moral and spiritual destruction than did he in the case of Bathsheba and Uriah.
Questa è la sorte comune degli uomini sulla terra, sebbene alcuni trovino i loro pericoli inferiori a quelli dei loro simili. Negli affari, negli statisti, nelle imprese speciali, nelle questioni di salute, nei rapporti comuni con gli uomini e nell'esperienza spirituale, ci sono stagioni in cui sembra che si tratti di poche ore se facciamo naufragio o scappiamo. Poi arriva una tensione, una richiesta sulle nostre risorse più piene, corrispondente a quella su Davide quando Saul cercò la sua vita, o quando la distruzione spirituale era nel seguito dell'amore empio di Betsabea.
II. NO AD ALTA CARATTERE ALZA US SOPRA RESPONSABILITA ' PER QUESTI ESTREME PERICOLI . Il mondo è infestato dal male, e i migliori personaggi scoprono che, come uomini mortali e fallibili, sono soggetti alle esigenze della vita, e come uomini buoni sono oggetto di attacco da parte dei poteri delle tenebre.
Davide era un uomo onesto, sincero, devoto e particolarmente caro a Dio quando Saul gli diede la caccia; ed era superiore a molti prima che l'orribile tentazione di allontanarsi dalla purezza cadesse sulla sua anima. Il carattere è una difesa contro alcuni pericoli, altrimenti sarebbe di poco valore; ma il pericolo per la nostra vocazione, le nostre imprese, la nostra salute, la nostra posizione morale — sottile e grave — non può che essere la nostra sorte terrena.
Anche nostro Signore conosceva la potenza del tentatore nell'amarezza della povertà; e avvertì i migliori uomini intorno alla sua Persona di aspettarsi pericolo per gli interessi terreni, e di vigilare affinché in qualsiasi momento anche i loro cuori devoti non fossero sovraccarichi di sazietà e ubriachezza e delle preoccupazioni di questa vita ( Luca 21:34 ; cfr Luca 16 ). .
III. VERAMENTE RELIGIOSA MEN VOLONTA ' USO OGNI SFORZO PER FUGA QUESTI PERICOLI . Nel suo riferimento a "roccia", "rifugio" e "fortezza", Davide ci riporta subito al tempo in cui ha usato i suoi più grandi sforzi per sfuggire a Saul scalando le rocce e rifugiandosi tra le solidità delle montagne ( 1 Samuele 22:1 , 1Sa 22:5; 1 Samuele 23:14 , 1 Samuele 23:15 ).
David si è comportato come se tutto dipendesse da se stesso. La grotta, la rupe, la gola, l'alta vetta, si cercavano per coprirlo come uno «scudo», o per innalzarlo come su un'«alta torre». Per quanto riguardava i due uomini, si trattava di abilità contro abilità, resistenza contro resistenza. Così, anche nei conflitti più spirituali della sua vita, ha lavorato duramente per salvarsi dalla distruzione. La preghiera, la meditazione della Legge Divina, il prestare attenzione ai suoi passi, l'andare alla casa del Signore, erano tante forme di sforzo personale per sfuggire ai nemici della sua vita più alta.
Così è con i seguaci di Cristo. Si sforzano quotidianamente di scongiurare i mali che minacciano i loro interessi temporali, e quando il pericolo diventa estremo, mettono in moto tutte le loro energie per mantenere la testa alta sopra tutti i mali incombenti; e ciò che è vero per gli interessi temporali è vero anche per gli interessi spirituali: danno ogni diligenza per rendere sicura la loro chiamata.
IV. LE VISIBILI MEZZI DI SICUREZZA USATI DA RELIGIOSI UOMINI SONO UN INDICE DI UN INVISIBILE RISORSA . È proprio qui che entriamo nel vivo del significato di David.
Uno spettatore, osservando come opponeva la sua abilità a quella di Saul, come sconcertava il crudele persecutore con imprese audaci tra le caverne e le fenditure della roccia, potrebbe concludere che il successo è stato deciso da un mero equilibrio di ingegno e agilità: la roccia , la grotta, erano la sua difesa. Ma no; usava queste cose visibili, ma per tutto il tempo la sua anima riposava nella protezione di Dio. C'era un doppio esercizio di energia: quello che si esprimeva in agilità di movimento tra le roccaforti della montagna, e quello che si esprimeva in serena fiducia nella cura di Dio.
Dio era la sua Roccia, il suo Scudo, la sua Fortezza. Come Elia vide carri di fuoco dove altri non vedevano altro che aria vacante, così vide la Roccia Eterna, e in lui si rifugiò. Lo stesso doppio esercizio di energia era all'opera nei suoi strenui sforzi per mantenere la sua pietà. Non era la preghiera, l'uso della Legge Divina e la vigilanza in cui confidava, ma il Dio sempre presente e fedele. Questa è la caratteristica di un uomo veramente devoto. Un'attività spirituale interiore accompagna tutte le forme esteriori. La sua anima esce dietro al Dio vivente. Trova sicurezza nell'invisibile Rock of Ages. Dio in Cristo è il suo vero nascondiglio.
V. LE COSE MIGLIORI IN . NATURA SONO MA SIMBOLI ED OMBRE DI ECCELLENZA IN DIO . La roccia e l'alta torre erano le cose migliori che la natura offriva a Davide nella sua terribile stagione di prove.
Quelle terre selvagge allora rispondevano davvero a uno scopo nobile. Ma David vedeva nei loro poteri protettivi solo un'ombra del vero potere protettivo di cui aveva bisogno. Tutte le virtù salvifiche delle fortezze montane erano per lui l'indice delle risorse illimitate che risiedono in Dio. Lui è la Roccia. In tutta la Scrittura sembra esserci uno sforzo per esporre, se possibile, la realtà, la vastità e la sufficienza dei tesori che sono in Dio per noi.
Così Cristo è rappresentato come la principale e la migliore di tutte le cose in natura, tra le stelle, la Lucente e la Stella del Mattino; tra alberi da frutto, la lussureggiante Vite; dei membri del corpo, il Capo. La natura può solo indicare quale ricchezza di risorse abbiamo in lui. Le sue ricchezze sono insondabili ( Efesini 3:8 3,8 ).
VI. A RASSEGNA DI PASSATO SEGNALE liberazioni INCORAGGIA LA FIDUCIA IN RISPETTO PER IL FUTURO . Rivedendo le meravigliose liberazioni operate per lui, Davide dice: "In lui confiderò"; "Sarò salvato dai miei nemici.
" Il conflitto della vita non era finito. Nuovi pericoli sorgeranno e altri nemici riempiranno le file dei caduti. Ma l'esperienza dell'aiuto misericordioso di Dio mantiene calmo lo spirito, e ogni trionfo nel passato per suo favore è una garanzia che egli sarà un aiuto molto presente in ogni momento del bisogno. Come potrebbe Davide dubitare della bontà e della potenza di Dio dopo un'esperienza così ricca del suo aiuto? Se non altro per la fiducia che ispira, un'occasionale deliberata rassegna di quali grandi cose Dio ha fatto per noi è molto desiderabile.
Il dubbio e la paura scaturiscono da troppa attenzione a noi stessi. La sicurezza risiede nel patto di Dio, e non nei nostri poteri, e un ricordo dell'aiuto effettivo ricevuto è una lettura nuova delle molte ratifiche divine del patto. Il frastuono e la fretta della vita quotidiana sono contrari alle abitudini riflessive. È bene fare sforzi positivi in certe fasi della vita per resistere agli impedimenti alla riflessione, e lasciare passare davanti alla mente i vari casi in cui Dio ci ha salvati dalla rovina imminente, sia temporale che spirituale.
VII. Un RAZIONALE BASE DI LODE VIENE POSTA IN UN CORRISPETTIVO DI DIO 'S GRANDE liberazioni . Non senza una solida ragione Davide dice: "Invocherò il Signore, che è degno di essere lodato.
"Ci sono molte ragioni per cui si dovrebbe rendere lode a Dio, ma qui il fondamento in vista è quello trovato da una considerazione dei vari atti di misericordia che ha mostrato. La liberazione di Davide da Saul, dal tradimento di Doeg e Aitofel, dal i dolori e la vergogna dell'esilio dal trono e dalla città, e dai più paurosi mali di ricaduta, furono infatti eventi indimenticabili: per lui significavano vita, gioia, onore, invece di morte e disonore.
Tutto ciò che è prezioso nella vita, nella distinzione, nella santità personale e nella vittoria sul male spirituale, ha fatto appello alla sua natura generosa per riconoscere in forma grata le grandi cose che Dio aveva fatto. È consuetudine di alcuni scrittori agnostici rappresentare il requisito della lode a Dio come essenzialmente immorale, come una bassa rappresentazione di Dio come egoisticamente egoista. Potrebbe bastare dire che gli agnostici non hanno il diritto di parlare di morale essenziale, poiché secondo i loro principi non può esistere una cosa del genere.
Ma a parte questo, trascura il vero insegnamento della Scrittura e l'azione naturale dei cuori umani. Gli uomini non sono condannati per non lodare Dio, ma per essere amanti del peccato nei pensieri, nei sentimenti e nelle azioni. La loro condizione implica necessariamente una condanna, come certamente uno stato anarchico implica, per la sua condizione, la propria distruzione. Il loro non riconoscere a Dio le sue misericordie è solo un sintomo del vero male, e non la vera causa di condanna. Un cuore fedele agli istinti generosi e puri ammirerà sempre il potere unito alla bontà, e sarà grato per il bene messo a portata di mano da quel potere benefico. "La lode è avvenente."
VIII. THE DELIVERANCES WROUGHT FOR US BY GOD ARE ONLY PRELIMINARY BLESSINGS. All through these verses David speaks of deliverance, of being saved from certain evils, and God as a Deliverer, a Saviour.
This, of course, is a negative good; it is doing something that he may not die, and not be lost. But it is only a superficial view to say that this was all that David was thinking of His present position as honoured king, ruling over a united nation, and blessed with a moral elevation superior to any other man then living, is the counterfoil to this negative aspect. There was no need to say in words what he now was.
His life tells that side of the record of God's mercy and power. He refers to the deliverances as blessings preliminary to his positive elevation to honour and distinction. Being delivered from the hand of Saul, he was made king in succession; being saved from the banishment consequent on Absalom's rebellion, of course he was positively restored; being rescued from the sin of backsliding, of course he was reinstated in the Divine favour and holiness of life.
This is the correct and New Testament view of the great deliverance, or salvation, wrought for us by Christ. We are delivered from the curse and guilt of sin; but that is the negative good, preliminary, necessary to the implied positive elevation to sonship and eternal holiness. He saves from condemnation, but does not leave us as merely liberated souls. He gives us therewith "power to become the sons of God." He makes us "kings and priests unto God." The positive aspect of salvation means elevation, progress, conformity of nature to the Divine will.
God's answer to the cry of distress.
The facts are:
1. David represents death, the grave, and ungodly men, under various figures, as causing him deep distress.
2. He states that, on crying unto God out of the greatness of his distress, his voice entered even into his ears.
3. He thus indicates, in strong figurative language, the tokens of God's attention to his cry.
(1) Some manifest signs of his displeasure against his foes (2 Samuele 22:8, 2 Samuele 22:9).
(2) A speedy and yet mysterious condescension to the need of his servant (2 Samuele 22:10, 2 Samuele 22:11).
(3) The blending of concealed purpose with distinct manifestations of the reality of his interposition (2 Samuele 22:12-10).
(4) The pressure of his agencies on David's enemies (2 Samuele 22:15).
(5) The thorough rending of all barriers by his mighty power so as to effect deliverance for his servant (2 Samuele 22:16-10). David represents his condition as one of isolated anguish—he is cut off from God and man, standing in a position of peril and suffering, from which there is no chance of escape. Doubtless there were several occasions in his checkered life when this was true; but he describes them in the terms more strictly appropriate to the time when, being pursued by Saul and his emissaries, he took refuge in mountains. Like one standing on a slight elevation when the floods are gathering around, he sees only, on every side, death as waves eager to sweep him away.
The ungodly men with Saul rush on as a torrent from which there is no escape. The sorrows arising from the thought of all his youthful and patriotic aspirations being soon buried in a premature grave, and a once promising life being cut off as a worthless thing, gather irresistibly around his soul. Whichever way he turns, to the cliffs or the plain, to the ravine or the cave, he sees that death is there spreading out snares to catch him.
Neither God nor man is nigh to rescue. Life's great and holy purposes are being crushed and blighted forever. No one cares for his soul. It was then, when destruction was inevitable, that, as a last desperate resort, he poured out his anguish before God and cried for help. The help came, and the fact and form of the interposition are the theme of his song. Here we notice—
I. PROVIDENCE PERMITS MEN TO COME INTO GREAT EXTREMITIES. David's life was especially providential. He was from his youth the child of Providence, and yet, for no other traceable reason than his patriotism and his goodness, he was persecuted by Saul, a jealous, suspicious king, even to the degree that life was despaired of.
All the forces of society and of nature seemed to go against him, and meanwhile the God of his youth and early manhood was silent and apparently far away. Our only interpretation of the facts is that God allows his servants sometimes to be brought very low. He does not give them the immunity from pain and peril which their relative goodness and fidelity would seem to warrant. Yet this is not the result of mere arbitrariness or neglect.
It is part of an educational purpose, and inseparable from a government of men free in their deeds of wrong. The latent qualities of the righteous and their powers for future use can often be best developed by means of adverse events which throw them more absolutely on God than under smooth and easy conditions they ever could be. We need not be surprised if we fall into manifold trials (1 Pietro 4:12).
II. THE EXTREMITIES OF LIFE DEVELOP THE FULL STRENGTH OF PRAYER. David had been accustomed, like all pious men, to pray, but now he cried unto God. There was a reserve store of prayer in him which now became developed.
He realized as never before his need of God, his helplessness, apart from pure Divine interposition and aid, to accomplish the purpose for which he had been selected by Samuel. There was more faith in him than he had been aware of, and now it was brought into exercise. This was the first gain in the educational process. In the spiritual life, as in the physical and mental, our capacities become atrophied if not well used, and circumstances that draw them forth in unusual degree enrich us with a permanent legacy of increased power.
There is a natural tendency to inertia, which the stress of our environment urges us to overcome. How great is the power placed in our hands by the privilege of prayer, who can tell? There are indications of its greatness in particular instances recorded in the Bible and known in modern life. It availeth much. It is the human agency by which the exercise of the Almighty Power has conditioned its own exercise. How seldom do we cry unto God as though we really wanted him and his aid!
III. THE INTERPOSITION OF GOD ON BEHALF OF HIS PEOPLE IS A REALITY IN LIFE. David contrasts in thought his position and that of his enemies. He was apparently left alone by God and man; they were prosperous, numerous, strong, and eager as rolling waves.
Death was before and behind him, so that he could not move; they were free to act, and no one to put them in peril. But a change came; the cry of distress had entered into the very ear of God, and, as though there were a sudden change in the Divine relationship to human forces, rescue came. To David the interposition was as real as the previous peril and agony. It was not mere faint heartedness in Saul, not accidental diversion of his thoughts, not a simple refusal of his men to go further in pursuit of the victim of his malice; it was God who had somehow so acted on men and things as to bring about deliverance.
The strong figures used by David in 2 Samuele 22:8 express the conviction that God had come to his help, not simply by the action of normal laws, but by the invisible contact of the eternal energy with those laws, wondrously subordinating them to a special design. The true believer still sees God in his great deliverances. The answer to prayer is a great reality.
God can and does get at his suffering children. Men see not the invisible hand, but those who cry to God recognize it. The profoundest matters of life are objects of faith, and in faith, as in intention, there is a transcendent knowledge passing all demonstration and all communication.
IV. A REVIEW OF DIVINE INTERPOSITIONS BRINGS OUT TO THE EYE OF FAITH THEIR STRONG CHARACTERISTICS. David here reflects on the deliverances wrought for him in answer to earnest prayer, and their characteristics appear to him to be best represented by the bold and vigorous language in 2 Samuele 22:8. Among these we may notice:
1 . Una duplice rivelazione: a se stesso, come il Dio del potere che in realtà si china in suo aiuto e tiene in mano le forze più terribili e più sottili della natura; e ai suoi nemici, come il grande Dio che fa udire la sua voce nel corso delle cose in modo da rivelare la sua ira e impressionare gli uomini con il senso della sua grandezza e maestà.
2 . Una certezza mista a incertezza. La discesa e lo splendore Divino portarono una sicurezza inconfondibile; ma l'oscurità e il mistero dei suoi movimenti indicavano che i suoi metodi per raggiungere uno scopo salvifico erano al di là della penetrazione umana.
3 . Uso di agenzie appropriate per frustrare scopi malvagi. Le "frecce" divine erano così dirette da una saggezza infallibile da disperdere coloro che fino a quel momento erano intenti all'inseguimento.
4 . Accuratezza nell'eliminare tutti gli ostacoli naturali al perfezionamento della liberazione. La riserva era così completa che i torrenti gonfi e i luoghi profondi dovevano essere completamente spogliati dell'acqua per rendere completa la fuga. Possiamo considerare le nostre liberazioni come da nemici umani o diabolici, e scopriremo che Dio si fa conoscere come nostro Amico e fa sì che i nostri nemici sentano il suo dispiacere.
Sappiamo che aiuta, ma non conosciamo tutti i suoi modi. Porta influenze sui nostri nemici, in modo che siano indeboliti, e ciò che fa lo fa perfettamente, spazzando via tutto ciò che può ostacolare la nostra sicurezza. Le stesse verità generali rimarranno valide se osserviamo le nostre numerose liberazioni dal pericolo spirituale. Si oppone al male e viene alla nostra anima addolorata. Ci fa sapere abbastanza per la nostra gioia, ma non getta piena luce su tutti i suoi metodi. Porta i potenti influssi della sua Parola e del suo Spirito per distruggere il potere del peccato, e con l'opera tremenda di Cristo spazza via ogni ostacolo alla nostra piena salvezza.
LEZIONI GENERALI .
1 . Quando veniamo in grandi difficoltà, confortiamoci che in questa materia stiamo condividendo un'esperienza che, nel caso di alcuni dei migliori uomini, ha sviluppato uno spirito di preghiera più sincero.
2 . I resoconti dei rapporti di Dio con i suoi santi mostrano che non c'è angoscia troppo profonda per lui da raggiungere e rimediare.
3 . Non c'è posto sulla terra se non che la voce della preghiera è libera di entrare nel tempio santo di Dio e anche al suo orecchio.
4 . Sebbene per una stagione durante la prosperità di coloro che perseguitano i devoti possa sembrare che fossero esenti dal dispiacere, tuttavia Dio è adirato con loro e in qualche modo significativo farà loro conoscere questo.
5 . Per quanto disperato sia il nostro caso, possiamo essere certi che Dio è in possesso di tutti i mezzi per accedere al nostro bisogno e per disperdere qualunque male ci minacci di rovina.
6 . Non ci sono poteri, per quanto profondamente radicati e stabiliti, ma che, se confidiamo in Dio, Egli li sgombra di mezzo, in modo che possiamo trovare una posizione di sicurezza, e conseguente elevazione all'onore e alla beatitudine.
La giustizia di Dio nel salvare i giusti.
I fatti sono:
1 . Davide afferma che, liberandolo dai suoi nemici, Dio ha riconosciuto la sua rettitudine e purezza.
2 . Afferma che, di fatto, nella sua condotta si era sforzato di vivere secondo la volontà di Dio.
3 . Dichiara la verità generale che, salvandolo così il giusto, e mostrando disgrazia al persecutore perverso, fu esemplificato il principio della consueta procedura divina.
4 . Egli attribuisce i successi del passato, non a se stesso, per quanto retto, ma a Dio, sua Luce nelle tenebre e sua Forza per le azioni audaci. C'è, nei riferimenti di Davide alla sua giustizia e purezza, un'apparenza di ciò che ora viene chiamato, ipocrisia. Sembra violare i canoni primari del decoro cristiano e stabilire una dottrina del merito. Ma questa interpretazione delle sue parole è un totale fraintendimento del suo significato e deriva da un'ignoranza delle circostanze storiche che aveva in mente quando scriveva le parole.
È un torto fatto alle esperienze personali dell'Antico Testamento avvicinarsi alla loro interpretazione con certe prepossessioni basate sull'insegnamento del Nuovo Testamento con riferimento alla nostra indegnità personale davanti a Dio a causa della nostra peccaminosità essenziale. Davide non stava parlando del suo stato assolutamente davanti a Dio; non stava pensando alla domanda se lui o qualcun altro fosse un peccatore. Il suo unico pensiero erano le distinte accuse mosse contro di lui da uomini come Doeg l'Edomita, e creduto dallo stolto re Saul; ed era consapevole che il fatto di essere braccato da Saul era un grave torto, un trattamento che non meritava.
Era l'uomo giusto, perché amava Saulo, gli mostrava gentilezza e. gli ha reso onore; Saul e Doeg e altri nella congiura erano gli uomini ingiusti, dicendo falsità, usando crudeltà e coltivando malizia. Dio venne come giudice tra di loro, e per interposizione mostrò la sua gioia in ciò che il suo servo era stato e fatto in questa particolare questione, e il suo dispiacere con Saul per la sua condotta malvagia.
Rivendica la benevola interposizione di Dio sulla base del fatto che è cosa giusta e gloriosa da parte di Dio salvare coloro che soffrono ingiustamente e dichiarare, salvandoli, la sua gioia in loro rispetto agli uomini che causare le loro sofferenze (cfr 1 Samuele 21:7, 1 Samuele 22:9 ; 1 Samuele 22:9 , 1Sa 22,18-23; 1 Samuele 24:7 ; 1 Samuele 26:10-9 ). La rivendicazione e l'illustrazione della giustizia di Dio nel salvare il suo popolo possono essere considerate come segue.
I. CI SONO PARTICOLARI CASI IN CUI ESSO POTREBBE ESSERE detto CHE DIO SALVA IL GIUSTO . Nel linguaggio ordinario diciamo che Dio salva i peccatori.
Ciò è vero nel senso che tutti gli uomini salvati, sia temporalmente che spiritualmente, sono, nella loro relazione con lui, peccatori o trasgressori della Legge. Ma in relazione agli altri e in relazione agli obblighi specifici che può imporre loro, possono essere relativamente giusti, e il suo salvataggio può essere dovuto al fatto che lo sono. Così:
1 . Coloro che sono retti nella vita, rispetto agli altri, sono salvati dalla calamità e dalla sofferenza. Noè era un uomo giusto, e perciò fu risparmiato, mentre il Diluvio portò via i malvagi. Lot era un uomo giusto in confronto ai sodomiti, e quindi fu liberato dalla pressione divina esercitata su di lui dalla distruzione che colpì il resto. Alcune delle migliori Chiese in Asia non erano condannate ai guai che sarebbero avvenuti su altre, perché Dio "conosceva le loro opere" ( Apocalisse 2:1 ; Apocalisse 3:1 .
). Quanto più siamo santi e devoti a Cristo, e quanto più minuziosamente la nostra vita è regolata dalle leggi di Dio come scritte nella sua Parola e nelle sue opere, e nella nostra natura mentale e fisica, tanto più saremo salvati dai guai che verranno su altri che violano le leggi fisiche, morali e spirituali.
2 . Coloro che soffrono come ingiusti, quando sempre non lo sono. Questo fu il caso di Davide, che fu perseguitato amaramente da Saul perché odiava il suo re e cercava la sua vita, quando amava sempre il suo re e proteggeva la sua vita. Fu come un uomo giusto in questo particolare che Dio lo salvò dall'angoscia. Lo stesso valeva per Giuseppe in prigione; degli Apostoli Pietro e Paolo; sì, del nostro Salvatore stesso.
And often still does God save his people from the reproach and sorrow brought on them by being represented as being other than they really are (Matteo 5:11, Matteo 5:12; 1 Pietro 4:14).
3. Those who conform to the gospel law of salvation. Before God all are sinners, and condemned by their own consciences as also by the broken Law. But Christ has made full atonement for sin, and now therefore God, in his sovereign grace, has laid down a new law for us to keep, based upon his acceptance of Christ's perfect work, namely, that we exercise faith in Christ as our atoning Saviour.
We are not to try and keep the Decalogue as a condition of being accepted; we cannot attain to the righteousness of the moral Law. We are not to plead the value of repentance and a future life better than the past; all that is indefinite, uncertain. But we are simply to have faith in Christ as set forth in the gospel, that is all that God requires for our acceptance; that is the newly created law, the sum of all obligations in reference to obtaining justification before God.
In other words, we are to attain to the "righteousness of faith," the righteousness which consists in fulfilling the obligation created by gospel grace, and then there is no condemnation: we walk then as freed sons in the glorious liberty of the children of God.
II. IN ALL THESE INSTANCES IT IS CONSONANT WITH GOD'S NATURE TO SAVE THE RIGHTEOUS. God's treatment of Noah and Lot, and of all who keep his truth in the midst of prevailing degeneracy, marks his distinction of character on the basis of goodness.
It is the Divine nature to love the good and hate the evil tendencies of men. When the persecuted are delivered, there is a vindication of character and a repressing of wrong which cannot but accord with God's natural love of justice. When he graciously accepts us on the condition that we have fulfilled all that he requires under the gospel order, and in our justification recognizes the "righteousness of faith" (Romani 3:25; Romani 4:5, Romani 4:6, Romani 4:11, Romani 4:13), he, accepting that kind of righteousness, that fulfilment of all obligation, maintains the honour of the violated Law under which we had lived, and glorifies the sacrificial work of his beloved Son. There is therefore nothing arbitrary in the "law of faith."
III. THESE SPECIAL INSTANCES OF SALVATION ARE IN ACCORD WITH THE GENERAL PRINCIPLE OF GOD'S GOVERNMENT. David was quite warranted in saying that when God, in the matter of the deliverance from the persecutions of Saul, recompensed him according to his righteousness (2 Samuele 22:25), he was simply acting in harmony with his general kindness to the merciful and upright, and his stern and repressive ways of providence toward the perverse (2 Samuele 22:26, 2 Samuele 22:27).
The actual laws revealed in the Decalogue, in the civil institutions of Moses, in the precepts of the New Testament, in the constitution of the physical and mental worlds, all go for the good and against the wicked, whatever be the form or degree of the goodness or wickedness. It may be that, for reasons not yet made clear, the wicked triumph for a while and the righteous cry out in agony, "O Lord, how long!" but God's government is vast, intricate, and stretching far into the future, and there are forces at work by which at last the righteous shall be exalted and the wicked abased (Salmi 5:4, Salmi 5:11, Salmi 5:12; Salmi 37:6, Salmi 37:7, Salmi 37:23-19).
IV. THOSE WHO ARE SAVED BY GOD ON THE GROUND OF RIGHTEOUSNESS LAY NO CLAIM TO MERIT. The object of David in this passage is not to proclaim his own deeds and claim a right to God's favour, but rather to set forth the righteousness and goodness of God in saving those who conform to his will.
He had kept the ways, the statutes, and the judgments of God (2 Samuele 22:23, 2 Samuele 22:24) in respect to his behaviour toward Saul,—he could honestly say that; and he considers it a matter of praise and glory to God that he manifested his love of what is just in coming to the rescue of such a one. To have allowed Saul to triumph would have been a reflection on Divine justice.
In all this, therefore, there is no reference to merit in the sight of God, any more than Noah felt that he merited God's favour. It was in neither ease a question of the desert of the entire life, but of the state of the life in relation to other men. So in our personal salvation through faith, there is no claim of merit. It is all of grace. The "law of faith" is the creation of grace, and the heart to conform to it is of grace.
The light in which we see spiritual things, and in which we rejoice, is not our own. The Lord is our Lamp, and he lightens our darkness (2 Samuele 22:29). If we are able to break through troops of spiritual foes, and leap over walls (2 Samuele 22:30) that hem us in, it is not because of our strength; it is only by our God, who of his free mercy supplies all our need.
The facts are:
1. David asserts the exclusive perfection of God.
2. He states that his strength and power are from God, and that God teaches him to move and act with advantage in times of war and difficulty.
3. He refers to the help received through the graciousness of God, and the fact that thereby he was able to subdue all his enemies.
4. He alludes to the subjugation of the people to himself as the consequence of Divine help, and looks on to further triumphs over strangers.
5. He recounts the fact of his deliverance, and makes the final reference to them a flesh reason for thanksgiving.
Knowledge of God founded on experience.
From 2 Samuele 22:31 to 37 David seems to state some of the results arising out of his experience of God's dealing with him during the earlier portion of his life. He can now say with emphasis what at one time could only be said as a matter of general profession on the part of a pious Hebrew; and there is in 2 Samuele 22:31 an implied contrast with certain apprehensions entertained during those seasons of isolation and distress, when no one cared for his soul, and the course of providence seemed to be all against him. And in this respect others are like him; the more profound their personal experience in life, the more clear and sure are their conceptions of the ineffable perfections of God.
I. A KNOWLEDGE OF GOD IS MORE A QUESTION OF PERSONAL EXPERIENCE THAN OF SPECULATION. Among the Hebrews there were grand traditional beliefs and conceptions which placed their pure monotheism far above the theistic faiths of other nations, and David in early years inherited these, and could give beautiful expression to them.
But the traditional and even reasoned views which he had acquired were not his greatest treasure. A long life of communion, service, conflict, and patient trust had caused him to see that experience was the most important element in this matter of knowledge of God. No doubt it is possible to reason up to God. The logical outcome of the principle of causation is God, and the moral nature of man is only intelligible on the hypothesis of a supreme personal Ruler.
It is not true that speculative philosophy leads away from God. All its lines, when straightly pursued, converge on him. The question is one of personal relations, and it is not within the competence of a speculative inquirer to settle this great question regardless of the deep, ineradicable, and most sacred experience of which human nature is capable.
II. AS A MATTER OF FACT, EXPERIENCE GIVES A CLEARER, FULLER, AND MORE ASSURED KNOWLEDGE THAN ANY OTHER MEANS. Experience is of first importance in matters pertaining to spiritual things.
We know the reality of unseen beings existing beneath the fleshly covering of the body more truly by the mysterious contact of our self with an invisible counterpart, than by any physiological or psychological arguments. There is an inexpressible knowledge in our conscious intuitions of other minds being in communion with our own, which is the more clear, sure, and satisfying, in that it is inexpressible in words.
Likewise the personal experience of holy men brings them so near to the living God, so directly in contact with his Spirit, and gives them such clear and irresistible convictions of his Being and his glorious character, that to such men the light thrown on the question of the Divine existence and character by processes of reasoning seems very cold and dim. They can dispense with it for themselves. Like the Apostle John, they have tasted and handled and felt the Divine reality (1 Giovanni 1:1).
III. THE CLEARER AND MORE SURE KNOWLEDGE RELATES ESPECIALLY TO HIS EXCLUSIVE PERFECTIONS. After his deep and often trying experience, David could speak most confidently of God as "perfect" in all things. He alone was worthy of the name God. The points referred to are:
1. His methods.
2. His Word.
3. His care.
His methods of discipline, of guidance, of instruction, and of working out purposes seemed strange and obscure while David was in trial, but in the end he saw that all was perfect. So is it ever, The more we experience of his "ways," the more do we learn their wisdom, goodness, and justice. His "Word," considered as promise, covenant, revelation, or manifestation in Christ, requires personal experience to enable us to see how perfect it is.
How hearty an "Amen" can multitudes give to this statement! His care is discovered by our experience through scenes of danger and peril to be indeed sufficient, suited to every emergency, and most gentle and considerate. As our "Buckler," "Shield," and "Rock," we know him more truly, as life advances and the heart becomes charged with unutterable experiences, to be perfect. How vain are all the negations and disputations of restless speculators to the soul rich in such experience!
IV. THE KNOWLEDGE OF GOD GAINED BY EXPERIENCE ISSUES IN DEVELOPMENT OF CHARACTER AND FITNESS FOR HIGHEST FORM OF WORK.
The holy man enriched by such knowledge is not a mere knowing creature; he becomes a man of higher character and more extended activity. His way is made perfect; his feet are those of the hind; he rises to the best positions in the spiritual sphere; his hands are fit for warfare; he becomes calm and strong in the guarantee of a perpetual shield; and distinction in the highest society and fitness for the holiest service are the outcome of God's gracious dealings.
As David, after all his strange experience of God's power and gentleness, was more strong in faith, more skilful in administration, more apt at spiritual warfare, and more conformed to the Divine will; so all who follow on to know the Lord more perfectly, and enter more deeply into the secret of the Lord, rise in spiritual character, and become more fit instruments for doing the purest form of work in the world.
The gentleness of God.
This beautiful saying of David's, in verse 36, is a wonderful illustration of the tenderness of his own heart, and of the deep and thoroughly evangelical thoughts he entertained of the character of God. There is much in this song to remind us of terrible power (verses 7-18); but it was to David the power and terribleness of One who pities the poor and needy, and, out of his deep compassion, throws the shield of his almightiness over them.
In one respect this display of power is an expression of gentleness; it is tender care and loving kindness for the needy in their defensive aspect. It was gentleness that took David from the sheepcote to make him King of Israel; that succoured and consoled him when exiled in lonely mountains and heathen lands; that spared his soul and healed his wounds when he fell into his dreadful sin; that upheld his broken spirit when the crushing blow of rebellion came as chastisement for sin; that gradually fashioned his character in spite of adverse influences of the age, and made him a blessing to Israel; and that so toned his life that now in old age, instead of being a proud monarch boasting of his strength, he is constrained to ascribe all the glory of his life to God. It is the gentleness of God that elevates and ennobles all his people.
I. THIS QUALITY IS MOST CHARACTERISTIC OF GOD IN HIS DEALINGS WITH US. To it—called in the New Testament, love—we owe our redemption through Christ. The revelation of "righteousness," of which the Apostle Paul speaks (Romani 1:17), is made because of the deep love of God, his tender pity for his erring children.
Our Saviour, who is the express Image of his Person, was, during his earthly course, the embodiment of all that is sweet, tender, pitiful, gentle. The bruised reed, the smoking flax, knew his gentleness. Weeping widows, fallen women, outcast lepers, despised sinners, little children, a sorrowing Mary at the cross, were only a few instances in which the infinite tenderness of his nature went forth in words and deeds of blessing.
The spirit of his gospel is that of tender compassion for all men. In our personal experience the same spirit is revealed. He found us bruised, defiled, without hope; and he tenderly bound up our wounds, took away our guilt, and gave us power to become his sons. In our occasional lapses, how tender, how patient, and pitiful! When adversity has come, home laid desolate, or health taken away, how gently his hand has held us up and assuaged our grief! And when by the open grave, and broken down with sorrow, his all-sufficing gentleness has come and turned our sorrow into joy. O blessed gentleness! How dear and precious is our God to our often weary and sinful hearts!
II. THE INFLUENCE OF GOD'S GENTLENESS ON US IS TO ELEVATE OUR LIFE. It made David "great." That was its object, and he, appreciating its blessedness, found that it did secure its object.
A knowledge of this as the distinguishing quality in God's dealings with men, tends in itself to raise our conceptions of God, and of the order of his government. The end for which his gentleness found expression in the work of Christ is that we may be raised from our low estate, and be heirs of his own glory. When we open our hearts to his gentle Spirit, we, like the prodigal, rise from our degradation and become reinstated as beloved and honoured children.
In seasons of calamity it gives us strength to endure and to wait, and a deep consciousness of its reality often throws over the character a more than earthly beauty; and when his love has done all its blessed work in us, we shall rise to a far more glorious position than that occupied by David when, as king, he reached the highest honour attainable among men (Giovanni 17:24).
III. THE REMEMBRANCE OF HIS GENTLENESS IN THE PAST IS AN ENCOURAGEMENT TO US FOR THE FUTURE. David was evidently able to look on to the future with perfect composure.
The love of the past was pledge for the future. Our review of God's gracious dealings with us will cause us to sing of his loving kindness, and to fear no evil. Having given us his beloved Son, we are sure he will give us all things.
Life's warfare.
From verse 38 to verse 44 David takes a general survey of his life's conflicts, and is able to say at the close that his triumph over enemies is complete. The language is strong, and to modern ears fierce and vindictive; but we have to consider the position which he believed himself to hold under God, and which he believed to be imperilled by his adversaries. He was, and knew it well, the anointed of the Lord, set over the people as the representative of God, and for the distinct purpose of preparing the way for the realization of those vast promises of good to the world made to Abraham, and devoutly cherished by every enlightened Hebrew.
Consequently, the personal element in his case largely disappeared. The attacks on him were attacks on God's government, an effort to frustrate God's purposes; and, believing those purposes to be the wisest and best, he regarded the attempt to put them aside as most wicked; indeed, as the crime of high treason against the Eternal King. That men who thus oppose the Lord's anointed, and are instrumental in committing so great a sin or doing so serious a mischief in the world, deserved the judgment which God allowed to come is obvious, or he would not have allowed it; and, admitting this, there is no obvious sin in David expressing in figurative terms his acquiescence and even satisfaction in that judgment.
There is no sin in a man's spiritual vision being so high and wide that he sees justice, and is glad that justice is done. It is only when we introduce the more personal element, and judge by it alone, that David's words are felt to be improper. His life's warfare suggests ours, and that being led on by the Captain of our salvation.
I. THERE ARE STRONG AND BITTER FOES AROUND US. Cruel men under Saul's leading, Amalekites, Philistines, and rebels within the kingdom, sought the ruin of David, both personally and in his capacity as anointed king. No words can set forth adequately the number, strength, activity, and combinations of the spiritual foes that practically seek our spiritual life, and also oppose the claims and prerogatives of Christ.
Every Christian life is a spiritual reproduction of David's temporal life; and in the antagonism of our own Christian experience we have a miniature view of the great conflict going on between the King in Zion and the principalities and powers of darkness and the countless forces that lie concealed in the depths of human depravity.
II. THE CONFLICT IS PROTRACTED AND CHARACTERIZED BY VICISSITUDES. From the day that Saul entertained a wicked jealousy of his powers (1 Samuele 18:8) till the revolt of Sheba, David had to be on his guard, and in some form or other defend his person and his right to the kingdom.
Now he is in deepest distress, and now rescued by the interposition of God. Sorrow and joy were his portion. The lesson for us is obvious. Our warfare is lifelong. As long as there is lurking evil within the domain of our nature, as long as strong and subtle temptations come upon us, and the great enemy seeketh our life, so long we must stand in the whole armour of God, and watch and strive (Efesini 6:10).
And, also, we have our seasons of anguish and desolation, our faintings and fears, our falls and wounds, as well as our songs of triumph and joy. The Apostle Paul wrote at the close of his toils and conflicts as one who had suffered much and accomplished much. What is true of us personally is true in a way of the great Church militant; there are, as history reveals, times of sore defeat and sorrow and apparent abandonment, and times again of magnificent triumphs.
III. THERE IS, THROUGH THE CONFLICT, ABIDING TRUST IN GOD AND USE OF GIFTS. The language in which David describes the issue of his conflicts reveals that all through he cherished unceasing faith in God, and used well the fingers to fight which Providence had trained.
In darkest seasons his hope was in God. Not armies, but God, formed his Refuge, Strength, and Defence (verses 40, 41). Saving the great lapse, when for a time the soul was estranged from its Source of blessing, there was a calm and unshaken confidence that the great purpose for which he was called to the throne would be realized, and this rendered moral support to all material means employed for subduing foes.
It is the characteristic of our warfare that it is the "good fight of faith." From first to last, trust in the presence, help, and succour of God enters into the exercise of all watchfulness, prayerfulness, and resolute endeavours to subdue everything to Christ. Success in Christian warfare springs from a subtle blending of the most absolute faith in the almighty grace of God with the most energetic use of knowledge and resolve. By this combination also, the Church, in its corporate action, seeks to banish spiritual foes from the kingdom, and to extend Christ's supremacy over all people and lands.
IV. CERTAIN AND COMPLETE VICTORY IS THE ISSUE. If we Compare David when an outcast among the eaves of the mountains, or a wanderer among an alien people, dependent on heathen hospitality for his sustenance and protection (1 Samuele 27:1), with David at the close of his reign, dwelling in regal splendour, and in peace from all his foes, we can see how complete his triumph, and how tree in effect is the bold language of this song.
Helpless, unbefriended by the Judge of all the earth, his oppressors are as the beaten dust and trampled mire. Aliens and the rebellious among his own people (verses 41-44) alike are brought low, and all their pride and strength has vanished. It is only when we come to the end of our Christian career that we can say this of all our foes; but it can even now be said of many in the past. The strongest language of David will be inadequate to express the completeness of the victory we shall at last obtain over all spiritual foes.
As Israel saw no living Egyptian as they stood on the shore of the Red Sea, and as the multitude in Apocalisse 15:2 looked over the calm glassy scene of a former arena of conflict and peril, so we each shall, through Christ, be able to survey the past and see our enemies no more. More than conquerors, we shall sing the song of triumph. Sin and temptation, the horrible dangers, the slippery places, the roaring torrents, the deep waters, will have been overcome, and our sanctified nature will constitute a domain in which the voice of tumult is no more heard. Our personal triumph will be analogous to the triumph of Christ over all the evil forces that once opposed his blessed reign.
The glory of the accomplishment of life's purpose due to God.
In the section from verse 45 to verse 51 David looks on to what God will yet do for him; he reflects on what is now his happy position, and on the connection of this with the great deliverances of the past; and, thus taking a threefold view of his life, he ascribes all the glory of real and possible achievements unto God (verse 50). His own people and the heathen would regard him as a great king, and ascribe his wonderful successes to his superior prowess in war, and skill in administration.
Not so the man of God. To his God he ascribes all the glory. Taking the particulars of David's life as means of illustration, we also may see that the accomplishment of our life's highest purpose is no occasion of praise to ourselves, but solely of glory to God.
I. GOD HAS CHOSEN US. David was called to leave the sheepfold, and raised by the distinct will of God to be what he subsequently came to be. Never does he forget this. It was all of free sovereign grace. No conquests over Philistines, no succession to Saul, no subjugation of people under him, no lofty piety for the enrichment of the world by its poetic utterances, would have had place but for the Divine choice.
It is so of all men after God's own heart. He hath begotten them. He hath made them kings and priests unto himself. "We love him, because he first loved us." Whatever conquests we achieve in the spiritual life are an outcome of our having that life which, as clearly taught in the New Testament, is not of man, but of God (Giovanni 3:5).
II. IN OURSELVES WE ARE UNWORTHY OF ANY BLESSING. David knew and felt that there was no worthiness in him that he should be called to be king. Whatever moral and mental fitness there may have been in him as compared with others, it was all o! God, and constituted no more merit than the sweetness of the rose gives merit to the rose.
And during his career he fell again and again, so that his spiritual condition was, so far as it depended on his watchfulness and care, not so perfect as it should have been. It was God's wonderful "gentleness" (verse 36), and not his superior spiritual qualities or natural force of character, that had made him what he was. The experience of good men is the same in all ages. The ancient patriarch (Genesi 18:27), the evangelical prophet (Isaia 6:5), and the Christian apostle (Romani 15:10), are one with the "sweet psalmist of Israel" in confessing entire unworthiness of the least of God's mercies. Self-renunciation before God is essential to true godliness. All the honour and glory are due to him.
III. GOD PROVIDES THE MEANS BY WHICH OUR LIFE'S PURPOSE IS WROUGHT OUT. The natural gifts that distinguished David, and the wisdom to use them, and the disposition to use them for the right ends, were provided for him.
The mountain fastnesses in which he found a shield from the oppressor, belonged to him who claims the "strength of the hills." The repressive influences brought to bear on the rebellious factions, and the concurrent events which issued in their death or depression, were ordered by a higher wisdom. The gift or non-withdrawal of the Holy Spirit on the occasion of the dreadful fall (Salmi 51:10, Salmi 51:11) was all of pure mercy.
And thus it was through God alone that the tempted, tried, sorrowing king was enabled to pursue his course. In his case we have in miniature an illustration of the great provision which God makes for us. We are stewards only of gifts of God. The life and death of his beloved Son is the great Gift by which all else is guaranteed. He directs us to the Rock of Ages. His Spirit worketh within us to will and to do.
The faith by which we cling to him in the dark and cloudy day is his own gift (Efesini 2:8). If we conquer our spiritual foes, it is he who teacheth our hands to war and our fingers to fight. By him alone we are more than conquerors. If we arrive at last "perfect" in Zion, it is because be has led us on by ways we knew not.
IV. HE CONTROLS THE INFLUENCES AT WORK AGAINST US. The "strangers" and his own "people" are brought under him because there is an unseen power so working on them that their force is weakened and their will turned. The life of David is full of this Divine control of adverse influences.
Saul and Doeg were baffled and restrained. Philistines at Gath (1 Samuele 27:4) were favourably disposed to him in the bitter time of his exile. The nation was made willing to accept him in place of the successors in the line of Saul. The wise counsel of Ahithophel was turned to foolishness, and when for a time the chastisement of rebellion seemed to crush his heart, the hour of deliverance came, and the people were made willing to welcome him once more to his beloved Jerusalem.
So is it still. Land and sea, men and evil spirits, life and death, are all alike in the hands of God, and he can say, "Thus far, and no further;" "Touch not mine anointed." Our Lord is Lord also of all. Our highest interests are in his holy honda, and there is nothing, seen or unseen, that can sever us from the love of God that is in Christ our Lord (Romani 8:35). How natural, then, the words "Therefore, I will give thanks unto thee, O Lord" (verse 50)! "He" showeth mercy forevermore.
Additional topics—
1. The influence of success in promoting success (verse 45).
2. The accelerated influences of the spiritual world analogous to the laws of motion (verse 45).
3. The inherent sense in all men of the majesty of righteousness (verse 45).
4. The power of reputed character and of deeds in extending personal influence over strangers (verse 46).
5. Foreshadows of the final collapse of the forces of evil before the victorious Christ (verse 46).
6. The ever-living God the Joy and Hope of the Christian amidst the vicissitudes of life (verse 47).
7. The adoration of God a natural expression of the sanctified heart, and its Christian element based on an experience of his mercy (verse 47).
8. The qualities of the rock as illustrating the Divine perfection (verse 47).
9. The reality of providential retribution for the oppression of the righteous and the needy, as seen in individuals and nations, and revealed in history and Scripture (verse 48).
10. The various methods by which God acts on human souls to bring them into submission to Christ (verse 48).
11. The Divine process of brining souls out from embarrassing circumstances, temporal and spiritual (verse 49).
12. The concurrence of Divine and human action in spiritual conquests (verse 49).
13. The setting forth of the wonders of redeeming mercy before men who profess no interest in Christ. How to do it (verse 50).
14. All the resources of the Divine nature in their pledged relation to the accomplishment of the purpose of Christ, the Anointed One (verse 51).
15. The inheritance of Christ's people in the resources belonging to him (verse 51).
16. The permanent character of the work of redemption (verse 51).
HOMILIES BY B. DALE
(Salmi 18:1.).—(JERUSALEM.)
David's song of praise.
"And David spake unto Jehovah the words of this song," etc. (2 Samuele 22:1). It is a song of:
1. The anointed (messiah) of the Lord, his king (2 Samuele 22:51), his servant (Salmi 18:1; inscription). Like Moses and Joshua, David held a peculiar and exalted position in the kingdom of God under the Old Testament. He was "a man [unlike Saul] of God's own choosing" (1 Samuele 13:14; 1 Samuele 16:1), to fill the office of theocratic king, and to fulfil his purposes concerning Israel and the world; he was also specially fitted for his vocation, faithfully devoted to it, and greatly blessed in it. And in the consciousness of this he here speaks.
2. Praise to the Lord, on the ground of his perfections, his relations, his benefits; prompted by the desire to render to him the honour which is his due (1 Samuele 2:1). "To praise God means nothing else than to ascribe to him the glorious perfections which he possesses; for we can only give to him what is his own" (Hengstenberg). And, more especially, of:
3. Thanksgiving for past deliverance, from imminent perils, to which, as the servant of God, he was exposed through the hatred and opposition of his enemies. Of these Saul was the most formidable; and, after becoming King of Israel, David was attacked by numerous heathen nations, both separately and in combination (2 Samuele 5:17; 2 Samuele 8:1.
; 2 Samuele 10.). It was probably when "the Lord had given him rest round about from all his enemies" (2 Samuele 7:1), and after the promise of an everlasting kingdom (2 Samuele 7:12-10), that the song was uttered; though by some it is regarded as "a great hallelujah, with which he retired from the theatre of life.
" "Having obtained many and signal victories, he does not, as irreligious men are accustomed to do, sing a song of triumph in honour of himself, but exalts and magnifies God, the Author of these victories, by a train of striking and appropriate epithets, and in a style of surpassing grandeur and sublimity" (Calvin).
4. Confidence in future triumph over all the enemies of the kingdom of God; of which the success already attained is an assurance. God is praised, not only for what he is and has been to him, but also for what he will be to "David and his seed forever" (verse 51). Of this song, consider—
I. ITS SUBSTANCE; or, the reasons for praise.
1. The personal and intimate relationship of Jehovah to his servant (verses 2-4).
"Jehovah is my Rock, and my Fortress. and my, yea, my Deliverer,
My Rock God, in whom I trust," etc.
(Verses 2, 3.)
(1) He stands in a peculiar relation (beyond that which he bears to all men) to those to whom he reveals his Name, whom he takes into his fellowship, and to whom he promises to be "their God." These things make it possible to say, "my God," and (along with his gracious acts) incite the personal and ardent affection expressed at the commencement of Salmi 18:1. (a liturgical variation of the song), "Fervently do I love thee, O Jehovah my Strength," etc.
(2) Nature, history, and experience furnish manifold emblems of his excellences, and of the blessings which he bestows on those who trust in him (1 Samuele 2:2; Deuteronomio 32:4; Genesi 15:1). These images were suggested by the physical aspect of Palestine, and by the perilous condition and special deliverances of David in his early life, as a fugitive and a soldier, beset by many foes.
(3) He is all-sufficient for the needs of his people, however numerous and great, for their rescue, defence, permanent security, and complete salvation.
"As worthy to be praised, do I call on Jehovah,
And (whenever I call) I am saved from mine enemies."
"Faith knows no past and no future. What God has done and will do is present to it."
2. His marvellous deliverance. (Salmi 18:5.) In a single comprehensive picture David describes the many dangers that encompassed him during his persecution by Saul, and the many providential interpositions (1 Samuele 23:24-9) that were made on his behalf.
(1) Even those whom God loves (Salmi 18:20) are sometimes "greatly afflicted." and reduced to the utmost extremity (1 Samuele 30:1).—
"For breakers of death surrounded me,
Streams of Belial terrified me;
Cords of Sheol girt me about,
Snares of death overtook me."
(Salmi 18:5, Salmi 18:6.)
(2) Their extreme need impels them to rely upon God all the more entirely, and to call upon him all the more fervently; nor do they call in vain. "In my distress I called" etc. (Salmi 18:7), "and he heard my voice (instantly) out of his (heavenly) temple."
(3) Very wonderful is the answer of God to their cry, in the discomfiture of their adversaries and their complete deliverance. "The means by which this deliverance was achieved were, as far as we know, those which we see in the Books of Samuel—the turns and chances of providence, his own extraordinary activity, the faithfulness of his followers, the unexpected increase of his friends.
But the act of deliverance itself is described in the language which belongs to the descent upon Mount Sinai or the passage of the Red Sea" (Stanley). The unseen and eternal King was moved wish wrath, at which the whole creation trembled (Salmi 18:8, Salmi 18:9); he approached in the gathering thunderclouds, and upon the wings of the wind, armed as "a man of war" (Esodo 15:3), and preceded by his arrows of lightning (Salmi 18:10); then, in the full outburst of the tempest, with the thunder of his power, "hailstones and coals of fire," he scattered the enemy, and disclosed the depths from which the cry for help arose (Salmi 18:14); finally, with distinguishing, condescending, and tender care (Salmi 18:36)—
"He reached from above, he laid hold of me,
He drew me out of great waters," etc.
(Salmi 18:17.)
"It is true that the deliverance of David was not actually attended by any such extraordinary natural phenomena; but the saving hand of God from heaven was so obviously manifested that the deliverance experienced by him could be poetically described as a miraculous interposition on the part of God" (Keil).
3. His righteous procedure. (Salmi 18:21-19.) "He delivered me because he delighted in me" (Salmi 18:20). He acted toward David in accordance with his gracious choice of him to be his servant, and delivered him because he was "well pleased" with his faithful service; the ground of this deliverance being now stated more fully—
"Jehovah rendered me according to my righteousness,
According to the cleanness of my hands hath he recompensed me," etc.
This language neither implies entire freedom from sin nor indicates a boastful spirit, but is expressive of sincerity, integrity, fidelity; in contrast with the calumnies and wickedness of enemies, in fulfilment of a Divine call, in obedience to the Divine will generally, and in the main course of life, as:
(1) An expression and justification of the ways of God in a particular instance.
(2) An illustration of the law of his dealings with men (Salmi 18:26, Salmi 18:27). "The truth which is here enunciated is not that the conception which man forms of God is the reflected image of his own mind and heart, but that God's conduct to man is the reflection of the relation in which man has placed himself to God (1 Samuele 2:30; 1 Samuele 15:23)" (Delitzsch). "Jehovah is righteous; he loveth righteousness" (Salmi 11:7). This is a most worthy reason for praise.
(3) An admonition and encouragement; "with the design of inspiring others with zeal for the fulfilment of the Law."
"And oppressed people thou savest;
And thine eyes are against the haughty: them thou humblest."
4. His continued and effectual help. (Salmi 18:29-19.) The righteousness and faithfulness of God are further confirmed by the experience of David (after his deliverance from the hand of Saul) in his wars with the external enemies of the kingdom.
(1) Having rescued his servant from destruction, he calls him to active conflict with surrounding enemies (Salmi 18:29-19). In the former part of the song, David is represented as a passive object of his aid; in the latter, as an active instrument for effecting his purposes.
(2) He prepares him for the conflict, and strengthens him in it (Salmi 18:33-19).
(3) He enables him to overcome his enemies and utterly destroy their power (Salmi 18:38-19).
(4) He extends and establishes his royal dominion, making him to be "head of the heathen" (Salmi 18:44-19). Herein the Messianic element of the song specially appears. Not, indeed, that "it is a hymn of victory, spoken not in the person of the prophet himself, David, but in the Person of his illustrious Son and Lord" (J. Brown, 'The Sufferings and Glories of the Messiah'); nor that there is here a direct and conscious prediction of the future Christ; but that the assured triumph of "David and his seed" aver the nations, the extension of the theocratic kingdom, prefigured the more glorious victories of "the King Messiah.
" "David's history, from first to last, was a kind of acted parable of the sufferings and glory of Christ" (Binnie). "Prophecy reveals to us the foreknowledge of God; but typical institutions reveal, not only his foreknowledge, but his providential arrangements. The facts of history become the language of prophecy, and teach us that he with whom a thousand years are but as yesterday guides the operations of distant ages with reference to each other; and thus in a typical economy we trace not only the all-beholding eye, but the all-directing hand of the Deity; not only the Divine omniscience, but the Divine omnipotence.
The foretold and minute resemblance between characters and transactions, separated from each other by an interval of a thousand years, is too striking an argument of the hand of God to be controverted or explained away" (Thompson, 'Davidica'). The kingdom of Christ, nevertheless, is of a higher nature, and established by other means, than the theocratic kingdom of David. "This was the foundation of that resplendent image of the Messiah which it required the greatest of all religions changes to move from the mind of the Jewish nation, in order to raise up instead of it the still more exalted idea which was to take its place—an anointed Sovereign conquering by other arts than those of war, and in other dominions than those of earthly empire" (Stanley). "Thus all David's hopes and all his joy terminate, as ours always should, in the great Redeemer" (Matthew Henry).
II. ITS SPIRIT; as it appears throughout the song, and particularly in its conclusion—
"Living is Jehovah, and blessed is my Rock;
Exalted is the Rock God of my salvation," etc.
(Verses 47-51.)
1. Personal, appropriating faith. "Faith it is which gives its peculiar grandeur to David's song of triumph; his masterpiece, and it may be the masterpiece of human poetry, inspired or uninspired, What is the element in that ode, which even now makes it stir the heart like a trumpet? What protects such words (Salmi 18:7) from the imputation of mere Eastern exaggeration? The firm conviction that God is the Deliverer, not only of David, but of all who trust in him; that the whole majesty of God, and all the powers of nature, are arrayed on the side of the good and the opprest" (C. Kingsley, 'David: Four Sermons').
2. Heartfelt delight in God.
3. Fervent gratitude.
4. Unreserved consecration to his service, his honour, his glory.
"Therefore will I give thanks unto thee,
O Jehovah, among the heathen;
And sing praises unto thy Name."
(Salmi 18:50, 51.)
(See on this song, Chandler, Maclaren, W.M. Taylor, and commentaries on Salmi 18:1.) "David, King of Judah, a soul inspired by Divine music and much other heroism, was wont to pour himself forth in song; he with a seer's eye and heart discerned the Godlike among the human! struck tones that were an echo of the sphere harmonies, and are still felt to be such.
Reader, art thou one of a thousand, able still to read the psalms of David, and catch some echo of it through the old dim centuries; feeling far off in thine own heart what it once was to other hearts made as thine?" (Carlyle, 'Miscellaneous Essays').—D.
(Salmi 18:23).—
Self-preservation.
"I kept myself from mine iniquity" (perversion, distortion, departure from the line of truth and rectitude). The life of a good man is a conflict (2 Samuele 10:12). "A man will never persevere in the practice of uprightness and godliness, unless he carefully keep himself from his inquiry" (Calvin). His self-preservation—
I. IMPLIES EXPOSURE TO A DANGEROUS ENEMY.
1. There is none greater than sin. Every other evil is slight compared with it.
2. Each man has "his besetting sin." "I kept myself," not merely against iniquity becoming my own, but against the iniquity which lies near to me, and to which I am specially liable from my constitution or condition (1 Samuele 24:5). A traitor within the fortress is a more dangerous foe than any other.
3. It besets him at all times, in all places, and by manifold "devices."
4. To be overcome by it is inexpressibly disastrous.
II. REQUIRES THE ADOPTION OF PROPER METHODS.
1. Due consideration of the danger. To be forewarned is to be forearmed.
2. Constant and resolute vigilance against the first approaches of the enemy (Ebrei 3:13).
3. The habitual practice of self-restraint and self-denial.
4. The daily exercise of the virtues and graces that are most opposite to the sins to which he is disposed (Galati 5:16).
5. Familiar acquaintance with the Word or God (Efesini 6:13).
6. Continual looking unto God for his effectual aid. "Kept [guarded] by the power of God through faith," etc. (1 Pietro 1:5).
7. Unceasing prayer. "Keep yourselves in the love of God" (Giuda 1:21); "Keep yourselves from idols" (1 Giovanni 5:21).
III. DESERVES TO BE SOUGHT WITH THE UTMOST EARNESTNESS, because of the advantages by which it is attended.
1. An assurance of personal sincerity (1 Giovanni 5:18; Ebrei 3:14). "The careful abstaining from our own iniquity is one of the best evidences of our own integrity; and the testimony of our conscience that we have done so will be such a rejoicing as will not only lessen the grief of an afflicted, state, but increase the comfort of an advanced state" (Matthew Henry).
2. An experience of Divine help, of which it is an indispensable condition.
3. An increase of moral strength.
4. A preparation for future victories. "To mortify and conquer our own appetites is more praiseworthy than to storm strong cities, to defeat mighty armies, work miracles, or raise the dead" (Scupoli).—D.
( Salmi 18:25-19 )
Rettitudine divina.
Considera la giustizia di Dio come appare in:
1 . L'importanza suprema che attribuisce alle distinzioni morali tra gli uomini. Tali distinzioni sono spesso sminuite rispetto a sapienza, potenza e ricchezza ( Geremia 9:23 ); e coloro che possiedono quest'ultimo disprezzano e calpestano gli ignoranti, i deboli e i poveri ( 2 Samuele 22:27 ). Ma Dio ha soprattutto rispetto per gli uomini nel loro atteggiamento morale verso se stesso, nel loro rapporto con la legge del diritto, nel loro carattere personale ( 1 Samuele 2:30 ).
Con lui la grande distinzione è quella tra il giusto e l'empio ( Salmi 34:15 , Salmi 34:16 ). Mentre la sua grandezza infinita rende insignificante il potere e l'onore terreni, la sua giustizia perfetta esalta il valore morale oltre misura.
2 . Il diverso trattamento che adotta nei confronti di uomini di diverso carattere. In se stesso è sempre lo stesso ( 1 Samuele 15:29 ); ma l'aspetto che il suo carattere e le sue azioni assumono nei loro confronti è determinato dal loro carattere e dal loro comportamento, ed è la manifestazione necessaria della sua immutabile rettitudine - da un lato, verso l'« amorevole », ecc.; pieno di amore (tutto ciò che è gentile, desiderabile ed eccellente); dall'altra, verso il "perversa," perversa (anzi, antagonista "come un nemico," Lamentazioni 2:5 ; Levitico 26:23 , Levitico 26:24 ; Osea 2:6 ), infliggendo gravi castigo.
"C'è una legge più alta della grazia, per cui la peccaminosità dell'uomo non fa altro che suscitare la tenerezza della pietà perdonatrice di un padre; e la più luminosa rivelazione del suo amore è fatta ai prodighi perversi. Ma questa non è qui la visione del salmista, né interferire con la legge della retribuzione nella propria sfera" (Maclaren).
3 . Il segnale cambia che fa nelle loro posizioni relative; salvando ed esaltando gli oppressi e gli afflitti, e umiliando l'orgoglioso oppressore; il suo scopo è quello di rivendicare, onorare e promuovere la giustizia, e di frenare, correggere e porre fine all'iniquità ( 1 Samuele 2:8 , 1 Samuele 2:10 ). "Cosa sta facendo Dio adesso?" fu chiesto a Rabbi Jose, e la risposta fu: "Egli fa scale su cui fa salire i poveri e far scendere i ricchi" (The Midrash). —D.
( Salmi 18:30 )
Via, Parola e difesa di Dio.
"Io posso vincere ogni opposizione nel e con il mio Dio" ( 2 Samuele 22:30 ); per:
1 . Il suo modo è perfetto. I suoi rapporti provvidenziali, specialmente nel portare avanti il suo servo nel conflitto. Sebbene spesso misterioso e diverso da quanto ci si sarebbe potuto aspettare, è segnato da perfetta rettitudine, perfetta saggezza, perfetto amore; ed è esattamente adatto a realizzare i suoi scopi santi e benefici ( Giobbe 23:8 ; Salmi 77:19 ; Salmi 97:2 ).
2 . La sua Parola è provata (purificata come argento e oro, senza scoria, e molto preziosa). È il mezzo principale di preparazione, istruzione e aiuto; "la spada dello Spirito". Le sue dichiarazioni sono vere, le sue indicazioni buone, le sue promesse fedeli ( Proverbi 30:5 ; Salmi 12:6 , Salmi 12:7 ).
Più è provata, da amici o nemici, dall'esame o dall'esperienza, più si dimostra davvero Parola di Dio, e di ineffabile valore. "Non c'è nessuno così; 1 Samuele 21:9 " ( 1 Samuele 21:9 ).
3 . La sua difesa è sicura; egli stesso attuando la sua Parola, ed essendo "uno Scudo per tutti coloro che confidano in lui", offrendo una protezione certa, costante e completa. La fede è il vincolo dell'unione tra gli uomini e Dio, l'«afferrare la sua forza», un mezzo necessario di difesa, e per questo spesso chiamato scudo ( Efesini 6:16 ; Ebrei 10:35 ); ma è Dio stesso che è tale nel senso più alto ( Geremia 51:20 ; Deuteronomio 33:29 ; Salmi 5:12 ).
Egli è solo Dio ( 2 Samuele 22:32 ); l'Uno assoluto, incomparabile, perfetto; degno di fiducia e di lode ( 2 Samuele 22:4 ). — D.
Dio è la mia forza.
«Il Dio che mi cinge di forza» ( Salmi 18:32 ). La forza fisica deriva da Dio. Molto di più è spirituale. Si ottiene mediante la fede. E ogni credente può dire: "La sua forza è la mia". In tal modo:
1 . Io vivo—vivo per Dio, "sobriamente, giustamente e devotamente in questo mondo presente" ( Tito 2:12 ; Ebrei 2:4 ; Galati 2:20 ).
2 . Io sto in piedi, resisto alla tentazione, all'attacco, al pericolo ( Romani 14:4 ; 2 Corinzi 1:24 ; Filippesi 4:1 ).
3 . I piedi- camminare in avanti, nella via del Signore, sicuramente, velocemente ( 2 Samuele 22:34 ), con perseveranza ( 2 Corinzi 5:7 ; Isaia 40:31 ).
4 . Io di manodopera del lavoro con e per Dio, con zelo, con pazienza, e non invano ( Isaia 26:12 ; 1 Corinzi 15:58 ).
5 . Io sopporto — sopporto la "durezza", le afflizioni, gli oltraggi, sì, ogni cosa, sostenuta e " 2 Timoteo 2:3 con potenza mediante il suo Spirito nell'uomo interiore" ( 2 Timoteo 2:3 ; Ebrei 11:27 ; Salmi 138:3 ).
6 . Combatto: combatto "il buon combattimento della fede", contro i suoi nemici, con coraggio ed efficacia ( 2 Samuele 22:35 ).
7 . Io 1 Corinzi 15:57 in vita e in morte ( 1 Corinzi 15:57 ). — D.
Vera grandezza.
"La tua risposta mi ha reso grande." È. 18:35, "La tua gentilezza" (umiltà, mansuetudine, grazia condiscendente). La vera grandezza non consiste nella prosperità esteriore, né in splendide conquiste, ma nell'eccellenza morale e spirituale. "Solo i buoni sono grandi." Avviso-
I. LE SUE CONDIZIONI , da parte dell'uomo.
1 . Debolezza cosciente, il senso di completa impotenza in se stesso ( 1 Samuele 30:1 ; Giovanni 15:5 ; 2 Corinzi 12:10 ; Ebrei 11:34 ).
2 . Preghiera credente ( 2 Samuele 22:7 ). "Mostrandoci il nostro nulla, l'umiltà ci costringe a dipendere da Dio; e l'espressione di tale dipendenza è la preghiera".
3. Ardent aspiration. "When sea water rises into the clouds it loses its saltness and becomes fresh; so the soul when lifted up to God" (Tamil proverb).
II. ITS BESTOWMENT; by "that practical hearkening on the part of God when called upon for help, which was manifested in the fact that God made his steps broad" (Keil).
1. In wonderful condescension (Salmi 138:6).
2. By manifold methods; preserving, instructing, strengthening, exalting those who trust in him.
3. With considerate adaptation to their nature and capacities. "The great God and Father, intent on making his children great, follows them and plies them with the gracious indirections of a faithful and patient love" (Bushnell, 'Christ and his Salvation'). "Like as father" etc. (Salmi 103:13).
III. ITS MANIFESTATION. As the effect of sunshine and rain, received and appropriated by a plant, appears in its abounding strength, beauty, and fruitfulness, so the effect of Divine grace appears in enlargement and elevation of mind, sincere and fervent love to God, a set purpose to do his will, eminence in "love, joy, peace, gentleness," etc. (Galati 5:22), maturity of character (Osea 14:5), holy and beneficent activity, growing conformity to the perfect Pattern of true greatness (Matteo 20:25). "Have the mind in you which was also in Christ Jesus" (Filippesi 2:5).—D.
The praise of God among the heathen.
"Therefore will I give thanks unto thee, O Jehovah, among the heathen" (Romani 15:9). The purpose of God to below the blessings of salvation upon all nations was made known in the earliest ages (Genesi 12:3; Numeri 14:21; Deuteronomio 32:43). "From the beginning there existed a power to rise above the exclusiveness of Old Testament religion, namely, the vital germ of knowledge, that the kingdom of God would one day find its completion in a universal monarchy embracing all people" (Riehm, 'Messianic Prophecy').
In sympathy and cooperation with the Divine purpose David here speaks. That purpose is, in its highest sense, fulfilled in the extension of the kingdom of Christ (1 Samuele 2:10; 1 Samuele 5:3). This language is such as might be adopted by Christ himself (Salmi 2:8; Ebrei 2:9).
It should be that of all his followers; to whom he said, "Go ye, therefore" (Matteo 28:18), "proclaim the good news to every creature" (Marco 16:15); "Ye are witnesses of these things" (Luca 24:48; Atti degli Apostoli 1:8). As such it indicates—
I. A JOYFUL PROCLAMATION of the Word of truth, by which God is glorified in his Son (2 Samuele 7:14, 2 Samuele 7:26); pertaining to:
1. His marvellous doings, in conflict with the powers of evil and in victory over them, through humiliation, suffering, and sacrifice (Salmi 22:1.). "Make known his deeds among the people" (Salmi 105:1, Salmi 105:2; Giovanni 12:31, Giovanni 12:32).
2. His glorious exaltation and reign (2 Samuele 22:47). "Say among the heathen, The Lord is King" (Salmi 96:10; Filippesi 2:9). His reign is righteous, beneficent, and universal.
3. His saving benefits—the remission of sins, deliverance from oppression, "righteousness, peace, and joy in the Holy Ghost." "Praise him, all ye people: for his merciful kindness is great," etc. (Salmi 117:1, Salmi 117:2). "The means of bringing them to the knowledge of God is not the sword, but the proclamation of God's great deeds for his people.
As David in his character of missionary to the heathen world praises his God's grace, so at bottom all missionary work among the heathen is, in the announcement of the Word of the God who is revealed in Christ, a continuous praise of the Name of the living God" (Erdmann).
II. A SACRED RESOLVE. "I will praise thee." This determination, or "vow of thanksgiving," ought to be made by every one who has himself received the knowledge of salvation, from:
1. A feeling of compassion for the urgent need of the heathen (Atti degli Apostoli 16:9). He may not keep the "good tidings" to himself (1 Re 7:9).
2. A conviction of duty, arising from acquaintance with the merciful purpose and express commands of the Lord.
3. An impulse of grateful love, on account of the condescending grace shown toward himself, constraining him to obey the Lord's will, promote his purpose, and glorify his Name. It will also lead him to employ every means in his power that "Christ may be magnified" (Filippesi 1:20).
III. A CONFIDENT PERSUASION that the heathen will listen to "the joyful sound," freely submit themselves (2 Samuele 22:44-10), and join in the praise of God; founded on:
1. His power to effect his purposes.
2. His faithfulness in fulfilling his promises.
3. His past achievements (2 Samuele 22:48, 2 Samuele 22:49).
"They shall come and declare his righteousness" (Salmi 22:27-19). "Above eighteen centuries have verified the prediction of the permanency of his kingdom, founded as it was by no human means, endowed with inextinguishable life, ever conquering and to conquer in the four quarters of the world; a kingdom one and alone since the world has been, embracing all climes and times, and still expanding, unworn by the destroyer of all things, time; strong amid the decay of empires; the freshness and elasticity of youth written on the brow which has outlived eighteen centuries".—D.
HOMILIES BY G. WOOD
God the Refuge and Deliverer.
The psalm was composed as a thanksgiving for the safety and deliverances David had experienced when Saul so persistently sought to destroy him, and afterwards in the wars with the house of Saul, and with the heathen tribes that set themselves against him. It appears to belong to an earlier period than the place it occupies in the book would indicate. It is scarcely possible that David could have asserted his uprightness and innocence in the strong terms of 2 Samuele 22:21-10 after his great sins. These verses form the introduction to the psalm, and express in emphatic language the safety and salvation which David had found in God. The Christian may use the words of the similar perils to which he is exposed, and of others not immediately in the psalmist's view.
I. THE DANGERS TO WHICH WE ARE EXPOSED. Bodily, mental, spiritual. To reputation. From our own constitutional tendencies. From diseases and accidents. From the malice of men, and their favour. From prosperity and adversity. From solitude and society. From labours, rest, and pleasures. From Satan and his angels. From the broken Law and injured justice of God. Always and everywhere, under all circumstances and conditions, we are all exposed to perils.
II. THE SAFETY AND DELIVERANCE TO BE FOUND IN GOD. The psalmist labours to express his sense of the protection, safety, and deliverance which God had vouchssfed to him, yea, which God himself had been to him. The imagery he uses is taken chiefly from natural features of Palestine, with which he had become especially familiar as affording refuge and safety during the time that he was hunted by Saul.
He calls him "my Rock," in the heights and recesses of which he had been safe from his foes; "my Fortress," his fortified castle, too high to be reached, too strong to be broken into; "my Deliverer," by whose aid he had escaped from many a peril; "the God of my Rock," equivalent to "my mighty God;" "my Shield and the Horn of my salvation," at once protecting him in battle and pushing his enemies to their destruction; "my high Tower," or lofty Retreat; "my Refuge and my Saviour.
" What the Almighty was to David he is to all his people. We may use similar language. Our dangers may not be so fearful in appearance, or so numerous, or so obvious; but they are as real and serious. And our safety and deliverance must come from "the Lord." The words of the text show that it is not only what he employs for our good, nor what he himself does, but what he is, that assures of safety.
Not only does he afford protection and secure deliverance; he is our Protector and Deliverer. In his almightiness, love, knowledge, wisdom, universal presence, observation, and operation, we realize salvation. In Jesus Christ, his very righteousness has become our friend, and assures us of victory. The safety thus assured is not absolute immunity from trouble, but protection from the evil it might produce, and change of its character.
The righteous are visited with calamities similar to those which befall the wicked, and in some conditions of society with calamities peculiar to themselves. But in their ease they lose their unfriendly character, and become visitations of a Father's love, means of deliverance from worse evils, and of obtaining greater good. The evil which they might do God will defend us from, if we trust and obey him.
Nor are the righteous sure of absolute preservation from sin, though they would enjoy perfect immunity if they fulfilled the necessary conditions on their part. But they have a right to feel sure of preservation of' body and soul in this world, until their appointed work is done; and of final deliverance from all evils (2 Timoteo 4:18). They should not desire more.
III. THE CONDITIONS OF SAFETY AND DELIVERANCE.
1. Faith. "In him will I trust" (2 Samuele 22:3). Confidence in God as our Friend, Protector, and Saviour. Especially as he is revealed to us in the gospel. Faith assures us of the Divine love, lays hold of the Divine strength, enables us to flee to God as our Refuge, to rise to the lofty Rock and Tower where we are above all adverse powers, and safe from their assaults, and gives the calmness needful for employing such means as tend to safety and victory. "All things are possible to him that believeth" (Marco 9:23).
2. Prayer. "I will call on the Lord …so shall I be saved from mine enemies" (2 Samuele 22:4). Faith prompts obedience, as in other respects, so in respect to prayer. Divine help and protection are promised to those who pray. "Call upon me in the day of trouble: I will deliver thee, and thou shalt glorify me" (Salmi 50:15).
The sense of peril, the knowledge that there is safety in God, and that his delivering power is exercised on behalf of those who seek him, cannot but lead the Christian to that earnest and believing prayer which prevails. The Apostle Paul, after pointing out other methods of ensuring victory over our enemies, adds, "Praying always," etc. (Efesini 6:18).
IV. THE RETURN TO BE MADE FOR SAFETY AND DELIVERANCE REALIZED, AND ANTICIPATED. Praise. This psalm is one of the returns of praise which David made to his Deliverer, of whom he speaks in 2 Samuele 22:4 as "the Lord who is worthy to be praised.
" Many are ready to pray to God in danger, who forget or refuse to praise him when they have experienced deliverance. The Christian will not fail to give thanks, not only for what he has experienced of Divine protection, but for what he feels sure he shall experience, up to and including victory over death itself, "the last enemy," in view of whose approach he sings, "Thanks be to God, who giveth us the victory through our Lord Jesus Christ" (1 Corinzi 15:26, 1 Corinzi 15:57).—G.W.
God worthy to be praised.
The conjunction of ideas here is a little singular. "I will pray to the Lord, who is worthy to be praised.'" It may originate in the feeling that it is fitting that, when we seek new blessings from God, we should not be unmindful of those which he has already bestowed. Praise should accompany prayer (see Filippesi 4:6, "prayer … with thanksgiving"). Add that the subjects of praise are encouragements to prayer. In the act of praising him we are reminding ourselves of the strong reasons we have for hopefully seeking further mercies from him.
I. GOD IS WORTHY TO BE PRAISED. Not merely to be feared, entreated, strictly obeyed, and submitted to. He is worthy of thankful and rejoicing obedience and submission. It is not fitting that he should be served sullenly or silently; or that prayer to him should be as a cry of a slave to his master, or of one oppressed to his oppressor, or as a request for help addressed to a stranger. We should speak to him with the confidence and love which his relation to us and past goodness are fitted to inspire. One way of ensuring this is to blend praise with prayer.
II. WHAT IT IS THAT RENDERS HIM WORTHY TO BE PRAISED. Some obtain praise who are not worthy of it in any measure; others, much more than they deserve. But God is worthy of and "exalted above all blessing and praise" (Nehemia 9:5).
Whether we consider his nature, his regard for his creatures, his works or his gifts, we must feel that it is impossible to render him praise worthy of him. But to the utmost of our power we should praise him for:
1. His glorious perfections. Especially his infinite moral excellences—his truth, holiness, righteousness, and love.
2. His wonderful works. In creation, providence, and grace.
3. Specially, his redeeming mercy. His kindness to us in Christ. The display of his perfections in the gift, the Person, and the work of our Lord and Saviour. The mercy he exercises in the forgiveness of sin, the admission of sinners into his family, and all the operations by which he brings his "many sons [and daughters] unto glory," (Ebrei 2:10). The gift of the Holy Spirit for this purpose. The final bliss and glory.
4. The goodness of God to ourselves. Not forgetting that he is "worthy to be praised" for the commonest blessings we enjoy, as well as those distinguishing blessings which we receive as his children through faith in Christ. And not only for the blessings which give us pleasure, but for those which give us pain, but are bestowed that we may become in a greater measure "partakers of his holiness" (Ebrei 12:10).
III. BY WHOM HE OUGHT TO BE PRAISED.
1. By all his creatures according to their capacity. All his inanimate and irrational creatures do praise him. Their existence, qualities, order, and (as to the living creatures) their happiness "show forth the excellences" of their Creator. "All thy works shall praise thee, O Lord" (Salmi 145:10; comp. Salmi 148:1.; Salmi 19:1). All intelligent beings ought to praise him; all the right minded of them do. Those who enjoy least of his bounty have much to thank him for, and often praise him more than those who enjoy most. We do not say that those who are suffering in hell the penalty due to their sins can be expected to praise him whose wrath abides so terribly upon them; although, if a somewhat fashionable doctrine be true, they have strong reasons for giving him thanks, since he is taking the wisest and best means to make them meet for the glory and joy in heaven which will at length be their portion!
2. Especially by his redeemed people. Who are the objects of his special regard and gracious operation, and to whom the work of praise on earth is peculiarly committed (Isaia 43:21; 1 Pietro 2:9). On some accounts the redeemed and regenerate have more reason to give thanks to God than those who have never sinned.
"They see
On earth a bounty not indulged on high,
And downward look for Heaven's superior praise …
They sang Creation, for in that they shared:
Creation's great superior, man, is thine;
Thine is redemption; they just gave the key,
'Tis thine to raise and eternize the song."
(Young.)
Nevertheless, angels do give thanks for redemption, and with good reason. For it is the work of the God whom they love; it enriches their conceptions of him; it enlarges their service of him; and it supremely and eternally blesses vast multitudes in whom they feel the deepest interest. It thus gratifies their desires, and adds to their wealth of knowledge, goodness, and happiness.
IV. THE KIND AND DURATION OF THE PRAISE OF WHICH HE IS WORTHY.
1. The kind. Clearly the best possible; which is not necessarily that which is most poetical or most musical, though in these respects man should do his best. But that is best of all which comes from the heart, and from a heart fullest of admiration, adoration, love, and gratitude. Much which professes to be praise of God is heartless mockery.
2. The duration. Forever and ever (Efesini 3:21). While we have any being, in this world and the next (Salmi 145:1, Salmi 145:2; Salmi 146:2). For, as God is everlasting, the reasons for praising him can never end.—G.W.
Prayer in distress heard.
The distress referred to is graphically described in 2 Samuele 22:5, 2Sa 22:6, 2 Samuele 22:17,2 Samuele 22:18. The interposition of God for the psalmist's deliverance is poetically depicted in 2 Samuele 22:8. The connecting link is given in this verse. David, in his danger and trouble, called on God, and therefore he was delivered. We have here—
I. DISTRESS. This may arise from various causes; such as:
1. Enemies. As in David's case, with the dangers of the battles fought against them. There are many forms less extreme in which the enmity of men may show itself and occasion pain or peril.
2. Circumstances. Worldly losses and anxieties.
3. Personal affliction. Of body or mind. Special distress from afflictions which implicate the nerves, and so the mind itself.
4. Death of dear friends.
5. Conviction of sin. (See Salmi 32:3, Salmi 32:4.) It would be well if this form of distress were more common.
6. Pressure of powerful temptation. The mighty and threatening uprising of inward corruptions, or the pressing solicitations of evil from without.
7. Fear of calamities or of death.
II. PRAYER. Natural for men to call upon God when they are in great trouble or danger. Yet all do not; and of many the prayers are unacceptable, because they lack the moral and spiritual elements of successful prayer (see Osea 7:14). Prayer, to be acceptable, must be:
1. That of a righteous man. (2 Samuele 22:21-10; Giacomo 5:16; Salmi 66:18.) Yet the prayers of one who is stirred by his affliction to sincere repentance will be heard; for repentance is the beginning of righteousness.
2. Offered in faith. (Matteo 21:22.)
3. Importunate and persevering. (Luca 11:8, seq.; Luca 18:1.)
4. Accompanied, where practicable, with the use of appropriate means. David fought vigorously as well as prayed earnestly.
III. DELIVERANCE. The Almighty heard the psalmist's voice "out of his temple" (equivalent to "the heavens"), and, interposing in majesty and power, delivered him, discomfiting and scattering his foes. True prayer is always heard and answered; but the deliverance granted is often not according to our conceptions and desires, yet ever according to the perfect wisdom and goodness of our heavenly Father.
Sometimes the causes of our distress are removed; sometimes they are allowed to continue, but the distress is allayed, and the causes turned into blessings. So it was with St. Paul's "thorn in the flesh," although he prayed earnestly and repeatedly (2 Corinzi 12:8) Spiritual deliverance, however, is always granted to those who truly seek it; and ultimately complete rescue from all that afflicts the Christian.
IV. GRATEFUL REMEMBRANCE AND THANKSGIVING. Although David's victories were wrought through the skill and valour of himself and his troops, he gives to God all the glory of them; for he knew that all was due to him. His example will be followed by the Christian, as he reviews life and calls to mind his distresses and deliverances.
He will recognize the hand of God in all, and render praise to him who both furnishes the means of deliverance and exercises the power which renders them successful. Finally, let none wait for trouble before they begin to pray. Live in the habit of prayer, and you will be able, when trouble comes, to pray truly and successfully. Otherwise you may find yourself in the miserable condition of those described in 2 Samuele 22:42, who "looked even unto the Lord, but he answered them not."—G.W.
Rescue from mighty foes.
In 2 Samuele 22:8 the psalmist depicts Jehovah as appearing in his glory for the deliverance of his servant. The picture may have been occasioned by a storm which, in one of his battles, had terrified his enemies and aided in their discomfiture (comp. Giosuè 10:11; 1 Samuele 7:10). In the text he narrates the deliverance itself.
I. THE ENEMIES. Who were:
1. Malignant. "Hated me." There was not only opposition and contest, but personal hatred. Many of the Christian's foes have this quality in a high degree (Giovanni 17:14), notably their great leader and chief, Satan (equivalent to "adversary," 1 Pietro 5:8).
2. Powerful. "My strong enemy … too strong for me." In physical strength, or military, or in numbers. David may have had in view such instances as those recorded in 2 Samuele 8:3 and 2 Samuele 21:15-10. The Christian's foes also are "powers" (Efesini 6:12). Wherein consists the power of the enemies of the righteous?
(1) Their inherent vigour;
(2) their adaptation to our lower nature;
(3) their number.
3. Subtle. "They prevented me in the day of my calamity." They rushed upon him unexpectedly, when he was enfeebled by calamity, and poorly prepared for them. David may be thinking of the attack of the Syrians of Damascus, while he and his army were engaged with Hadadezer or exhausted by the contest with him (2 Samuele 8:5); or of the assault of the giant Ishbi-benob, while he was faint from fighting against the Philistines (2 Samuele 21:15, 2 Samuele 21:16). Thus, also, the Christian's foes often surprise him when he is preoccupied or distressed by troubles. The day of calamity is a day of spiritual danger.
4. In a measure successful. So that he became as a man struggling for life in "great waters". It seemed as if he must be swallowed up. Thus, also, the enemies of the Christian may do him much mischief, temporal and even spiritual; but there is a limit to their power. "For the eyes of the Lord run to and fro throughout the whole earth, to show himself strong in the behalf of them whose heart is perfect toward him" (2 Cronache 16:9).
II. THE DELIVERER. Jehovah, the Almighty, whose glorious interposition on behalf of his servant, in answer to his cry of distress, is described in the previous verses. They set forth:
1. His awful majesty.
2. His power over all the forces of nature.
3. The intensity of his interest in his troubled servants. How he rouses himself, as it were, for the rescue of those in whom he delights (2 Samuele 21:20).
4. His anger against their enemies. (2 Samuele 21:8, 2 Samuele 21:9.) With such a Friend, who can neither be surprised, evaded, or resisted, the righteous need not dread the might of any adversary, nor despair of deliverance from the direst troubles.
III. THE DELIVERANCE, God:
1. Supported him in his perils. "The Lord was my Stay."
2. He saved him from them. "He stretched forth his hand from on high; he laid hold of me; he drew me out of great waters; he delivered me," etc. God's hand can reach his servants in the lowest depths of trouble, and is strong to rescue them from the strongest of their foes.
3. He brought him into a condition of freedom and safety. "Into a large place," a broad, open space, where no "cords of Sheol," or "snares of death" (2 Samuele 21:6, Revised Version), would embarrass or endanger him; where he could move about with perfect freedom, and yet perfect security. Such help from on high is realized by God's people in this world; perfectly when the hand of their God lays hold of them and raises them from earth to heaven.
IV. THE PRAISE. (See homilies on 2 Samuele 21:2 2 Samuele 21:4, 2 Samuele 21:4, and 7.) The perfections and acts of Jehovah are of such a nature that to merely recite them is to praise him. We should acquaint ourselves as fully as possible with his excellences and works, that we may better praise him by declaring them; but our own experience of his power and goodness will give us the liveliest apprehension of them, and stimulate us to the most ardent praise.—G.W.
God rewarding the righteous.
"He delivered me because he delighted in me," the psalmist had just said. The reasons of the Divine delight in him, and his consequent deliverance, are given in these verses. They at first startle us, as inconsistent with the humility which is part of the character of a godly man, and as peculiarly unsuitable in the mouth of one who had been guilty of adultery and murder. The latter part of the difficulty is removed if, as is most probable, the psalm belongs to the earlier period of David's reign, before his commission of those grievous sins.
As to the former, we should hardly find the Apostle Paul writing in this strain; but rather referring all his successes to the exceeding grace of God (see 1 Corinzi 15:9, 1 Corinzi 15:10). His consciousness of sin in general, and of his special guilt on account of his persecution of Christians, prevented everything that savoured of boasting, at least before God.
But even he, in appealing to men, did not shrink from reciting his excellences and devoted labours (see 2Co 1:12; 2 Corinzi 6:3; 2 Corinzi 11:5), though ready to call himself a "fool" for recounting them. And, after all, the truth that God does reward the righteous according to their righteousness is as much a doctrine of the New Testament as of the Old; and there are occasions when Christians may fittingly recognize and declare that the favour God is showing them is according to their righteousness; although the deeper consciousness of sin, and of entire dependence on the mercy of God, which is awakened by the revelations of the gospel, makes the Christian more reluctant to mention his virtues as a reason for the kindness of God to him. As the meritorious ground of such kindness, David would have been as far as St. Paul from regarding them. Notice—
I. THE PSALMIST'S CHARACTER. This he describes by various words and phrases, which only in part differ from each other.
1. Righteousness. Uprightness, rectitude, moral and spiritual goodness in general.
2. Cleanness of hands. Hands free from the stain of innocent blood, of "filthy lucre," etc.
3. Observance of God's ways. The ways he prescribes of thought, feeling, speech, and action. These are inquired after and followed by the good man.
4. Adherence to God. "Have not wickedly departed from my God"—from his presence, worship, the ways he prescribes, and in which he is to be found. Some degree of turning from God at times, every one who knows himself will be conscious of; but "wickedly" to depart from him, to do so consciously, deliberately, persistently, this is apostasy, the very opposite of godliness and righteousness. The Christian will esteem the slightest deviation from God as wicked; but he justly recalls his perseverance in the habits of piety and holiness, in spite of all temptations, with thankfulness.
5. Mindfulness of his Word, and persevering obedience to it. God's Word is "his statutes," what he has determined and appointed, and "his judgments," what he declares and prescribes as just and right. These the psalmist "kept before" him, and from them he "did not depart." And his attention and obedience to them were universal—they extended to "all" of them. One necessary quality of a true obedience. "Then shall I not be ashamed when I have respect unto all thy commandments" (Salmi 119:6).
6. Uprightness before God. With regard both to him and to men.
7. Avoidance of the besetting sin. "I have kept myself from mine iniquity." There is a particular sin to which each is specially prone. To keep one's self from that, by watchfulness, prayer, and resolute resistance, is special evidence of genuine piety.
8. Purity of life in general. "My cleanness," and that "in his eyesight," a very different thing from being pure in the eyes of men. Includes purity of heart as well as conduct, such as is so true and genuine as to bear the Divine inspection.
II. THE PSALMIST'S RECOMPENSE. In his preservation and deliverance from so many perils and enemies, he recognized the Divine reward of his righteousness, the Divine reply to the calumnies of his enemies, the Divine attestation of his innocence.
1. There is a real righteousness in the character of godly men. By this they are essentially distinguished from others. It is not a mere difference of taste.
2. The Divine recompense of such righteousness is certain. On account of:
(1) The character of God. "The righteous Lord loveth righteousness" (Salmi 11:7).
(2) His relation to the righteous. As their Father, etc.
(3) His promises.
(4) His almighty power. He is able to do all that is suitable to his nature, and that he has bound himself to do by his Word.
3. Those who receive such recompense should recognize and acknowledge it. The righteous do continually receive recompense for their righteousness; rewards, both spiritual, material, and social. But sometimes the happy results of their piety are very manifest, and then they should be specially noticed.
(1) To the glory of God. Praising him and inciting others to praise him.
(2) For encouragement of themselves and their brethren. Increasing their faith, and strengthening their determination to continue in their chosen course, and their assurance of ultimate, complete recognition and reward. For the whole reward is not yet. "Great is your reward in heaven" (Matteo 5:12); but on earth the "guerdon" may be
"Many a sorrow, many a labour,
Many a tear."
Finally, in the Lord Jesus Christ we have the perfect Example of righteousness and its recompense; how it may be tried, and how sure is its reward. In him, too, we behold the Source of righteousness for us, and the Pledge of its ultimate triumph.—G.W.
2 Samuele 22:26, 2 Samuele 22:27
Correspondence between the character of men and the conduct of God towards them.
The psalmist, having spoken of God's treatment of himself according to his righteousness, now shows that his case was no exception to the general rule of the Divine proceedings, but an illustration of it; that, universally, God renders to men according to their character and works.
I. THE MERCIFUL EXPERIENCE HIS MERCY. Our Lord declares the same truth, when he says, "Blessed are the merciful: for they shall obtain mercy" (Matteo 5:7); and when he declares, "If ye forgive men their trespasses, your heavenly Father will also forgive you" (Matteo 6:14); and teaches us to pray, "Forgive us our debts, as we also have forgiven our debtors" (Matteo 6:12, Revised Version).
But how does this consist with the doctrine of justification by faith? It must be in harmony with it, since both are Divine. If it do not accord with some human statements of the doctrine, it must be because these are erroneous or defective. Faith is not a mere assent to the truth, or reliance on the atonement of Christ and the mercy of God in him; but it involves acceptance of Christ as Teacher and Lord as well as Redeemer, and therefore a willing obedience to his instructions, of which part is that we should be forgiving, and that only those who are shall be forgiven—only the merciful shall find mercy.
Moreover, faith in the love of God in Christ works love in the heart; a faith which does not is of no avail. From another point of view, "repentance toward God" is as essential to salvation as "faith toward our Lord Jesus Christ" (Atti degli Apostoli 20:21), and will be produced by it. It is vain, therefore, for the unmerciful to trust in the mercy of God, or to cry to him for mercy; his mercy is shown only to the merciful.
But to them it is shown; and that not only in the forgiveness of their sins, but in the bestowment of all needful blessings. They also should bear in mind that their enjoyment of the love of God will be in proportion to the love which they cherish and display; and that every degree of selfishness will deprive them of some blessing.
II. THE UPRIGHT EXPERIENCE GOD'S UPRIGHTNESS. He is essentially upright, just, faithful; but the happy experience of his uprightness is for those who "walk uprightly" (Salmi 84:11)—those who are sincere and true hearted towards God and men. To these he will show himself upright by manifesting to them his favour, and fulfilling to them all his promises (comp. Salmi 92:12); while to others he will show the same quality by the execution of his threatenings.
III. THE PURE EXPERIENCE HIS PURITY. "Blessed are the pure in heart: for they shall see God" (Matteo 5:8).
1. Genuine Christians are holy. Truly so, though not perfectly. They have been cleansed by the Word and Spirit of God, and "the blood of Jesus Christ his Son" (1 Giovanni 1:7). They have turned from sin, and it is their abhorrence. They watch and pray against it; and, when they fall into it, mourn with sincere grief. They cherish purity of heart, lip, and life. They desire and strive after perfect holiness.
2. To such God shows himself holy.
(1) He reveals to them his holiness. They are capable of such a revelation, because of their purity of heart. Sin blinds the soul, incapacitating it from discerning and appreciating the holy.
(2) He acts towards them holily. He requires holiness of them, and works it in them. All his dealings with them are in accordance with holiness, and have for their end to promote their sanctification. Hence he does not indulge his children, but, when necessary, afflicts them, that they may become more and more "partakers of his holiness" (Ebrei 12:10). He will not be satisfied until they perfectly reflect his image, and he can "present them holy and unblameable and unreproveable in his sight" (Colossesi 1:22).
IV. THE FROWARD FIND HIM FROWARD.
1. Sinners are froward. They are perverse, unreasonable, ungovernable, impracticable. They show this in their feeling and conduct towards God, his Word and ways. They will not submit to his instructions or obey his commands. They "walk contrary unto" him (Levitico 26:21), do the opposite to that which he enjoins.
2. To them God shows himself froward. It is a bold expression, and therefore, perhaps, the translators of this book softened it into "unsavonry," or distasteful. But the same word is rightly translated in Salmi 18:26, "froward." The meaning is clear. God acts as if perverse towards the perverse. As they will not pay regard to his will, he will not to their desires and prayers.
As they oppose him, he opposes them, thwarts their purposes, disappoints their hopes. As they "walk contrary unto" him, he "will also walk contrary unto" them (Levitico 26:24). It is a universal truth, discernible:
(1) In nature. If we would have nature work good to us, we must learn and obey its laws. If we will not, they will work us harm.
(2) In the affairs of life—in business and association with men. If we will not ascertain and live according to the laws which should regulate our conduct, they will avenge themselves, inflicting pain, loss, perhaps utter ruin.
(3) In respect to religion and salvation. These originate in the benevolent will of God; and if we would experience their benefits, we must have humble and obedient regard to that will. We must ask of him, "What must I do to be saved?" and "What wilt thou have me to do?" If we choose to reject the Divine revelations and requirements, and in pride and perversity take a course opposed to them, the Almighty will not alter his plans to please us, but will bring upon us the just consequences of our frowardness.
He will appear froward to the froward, in that, when they call upon him, he will not answer; when they seek him early, they shall not find him (see Proverbi 1:24-20). It is vain and foolish for man to assert his own proud, capricious will; he will find that there is another and stronger will, that will assert itself to his discomfiture and destruction, unless he repent.—G.W.
God observing and humbling the proud.
"Thine eyes are upon the haughty, that thou mayest bring them down." The mention of "afflicted people" in the first clause of this verse renders it probable that the psalmist, in the second, referred to proud oppressors who had afflicted them. But the words express a general truth.
I. GOD'S OBSERVATION OF THE PROUD. "His eyes are upon the haughty."
1. He sees them; knows who they are, distinguishes them from others, overlooks none of them.
2. He sees through them, with those piercing eyes of his, that search the hearts of men However they may conceal or disguise their pride before men, they cannot before him.
3. He notices all the exercises and manifestations of their pride. Their self-complacency and self-laudation; their contempt of others, their insolence, their injustice, their oppression of the meek and humble, their self-assertion as towards him, their resistance and unsubmissiveness, etc.; all is open to his view; and he notes all for remembrance exposure, and punishment.
If the proud did but realize that the eyes of the Infinite One were upon them, how ridiculous would their pride soon appear to themselves! how unbecoming and contemptible as well as impious! How would the things on which they pride themselves—their strength, intellect, knowledge, wealth, honours, mastery of men, virtues, etc; shrivel into insignificance as they looked upon them with the consciousness that God was looking on!
4. He keeps them ever in sight. So that nothing can escape his view, and they cannot elude him or do anything to the real injury of his servants.
II. HIS HUMILIATION OF THEM. At the fight time and in the most effectual way. "Every one that exalteth himself shall be abased" (Luca 18:14).
1. Jehovah sometimes brings down the haughty from the position which fosters or displays their pride. He may deprive them of that on which they pride themselves—their property, mental vigour, physical strength, reputation (by permitting them to fall into some disgraceful sin, or otherwise), power over others. He may bring reverses upon them in the full career of their prosperity or enterprises; snatch from them the coveted prize just as they are about to grasp it; rescue the humble victims of their oppressions.
While reducing them to a lower level, he may exalt above them some whom they have despised. In the height of their glory he may strike them suddenly down. Pharaoh, Sennacherib, Nebuchadnezzar, Haman, Herod, are illustrations of the humbling which God may administer to the haughty. In every case of impenitent pride terrible humiliation comes at death and judgment.
2. He sometimes brings the proud down in their own esteem—humbles their spirit. This may be by such methods as have just been referred to; and the spirit may be humbled without being really changed. But the happiest humiliation is that which is wrought in the heart by the Word and Spirit of God, aided by such methods or apart from them. The man thus affected comes to see his true position as a creature and a sinner.
He discerns and recognizes his entire dependence on God; that whatever he has he has received (1 Corinzi 4:7). He perceives and acknowledges the sin and folly of his pride, humbles himself before God on account of it, casts himself on his mercy, gladly accepts pardon and salvation as a free gift of God's grace in Christ Jesus; and thus receives a better exaltation than ever he had known or imagined before. Happy those haughty ones whom God thus brings down!
Then, eschew pride; and "be clothed with humility" (1 Pietro 5:5, 1 Pietro 5:6). This grace may best be learned at the cross of Christ. There we see our condition of evil and peril as sinners, our entire dependence for salvation on the mercy of God and the merits of his Son, our equality in respect to sin and salvation with the meanest of those we are tempted to despise. There also we have presented to our contemplation the noblest model of humility and self-humiliation (Filippesi 2:5).—G.W.
God the Lamp of his people.
The image of a lamp seems at first too humble to be employed of God. "The Lord God is a Sun" (Salmi 84:11) appears more suitable for One so great, who is the Light of the universe. Still, the humbler and homelier image is expressive. A lamp is of service where the sun is of none—in mines, dark cellars and dungeons, etc. Its light is more readily commanded and appropriated.
We can say, "My lamp," we cannot so well say, "My sun." And so this image may convey to us more readily how God is a Light in the darkest places and obscurest recesses; available to each for his own particular needs and for the humblest uses of daily life. But the distinction need not and should not be pressed. The word is an image of light.
I. A FACT STATED. "Thou art my Lamp, O Lord."
1. He shines as a bright lamp.
(1) He is Light without darkness (1 Giovanni 1:5); essential, independent, unchangeable, and eternal Light. Not needing to be or capable of being replenished, as all other lamps, literal or figurative.
(2) He shines pre-eminently in his Son Jesus Christ.
(3) In and by his Word—its declarations, precepts, promises, threatenings. "The commandment is a lamp, and the Law is light" (Proverbi 6:23).
(4) By his Spirit, in the reason, conscience, and heart of man. Thus "the spirit of man is the lamp of the Lord" (Proverbi 20:27, Revised Version).
(5) In and by his people. He so shines on them as to make them lights.
2. He thus fulfils the various purposes of a lamp.
(1) Revealing. Himself, and in his light all other persons and things in their true nature and relations to him and each other (comp. Efesini 5:13). Bringing into view what had been hidden in the heart, etc; by the darkness.
(2) Guiding. In the way that is right and safe, and leads to salvation (Salmi 119:105). He thus gives "the light of life" (Giovanni 8:12).
(3) Cheering (Salmi 4:6, Salmi 4:7; Salmi 97:11; comp. Ester 8:16).
3. He is a lamp to each believer. "My Lamp." Similarly," The Lord is my Light" (Salmi 27:1). The godly man accepts the Divine light, uses it in practical life, enjoys the comfort of it. Others reject it, and wander and stumble on in darkness.
II. AN ASSURANCE CHERISHED. "The Lord will lighten my darkness." From his knowledge of God and his promises, and his past experience, the psalmist felt assured that whatever darkness might come upon him. God would be his light in and through it, yea, would turn the darkness into light. Such an assurance may be cherished t)y all the people of God. He will lighten the darkness which may arise from:
1. Perplexity. As to Divine truth and as to the path of duty.
2. Sin. The memory of sins long past or recent; the consciousness of proneness to evil.
3. Spiritual gloom. When the lights of heaven seem blotted out, and God seems himself to have deserted the soul (Salmi 22:1, Salmi 22:2; Salmi 42:1.).
4. Troubles. Afflictions of body; bereavements, making dark the home; unkindness or unfaithfulness of friends; worldly losses. When all other lights go out, and leave in gloom, God remains, the Light of his friends, and will in due time lighten their darkness.
Let all, then, accept this glorious Lamp for their guidance and comfort. How blessed the world of which it is said, "There shall be no night there … for the Lord God giveth them light;" and again, "The glory of God did lighten it, and the Lamb is the Light thereof" (Apocalisse 22:5; Apocalisse 21:23)!—G.W.
Perfection of God's way and Word.
These words may be regarded as a brief summary of the lessons which David had learned from his varied experiences and meditations. They are the perfection of God's way, the unmixed truth of his Word, and the safety of all who flee to him for protection.
I. THE PERFECTION OF GOD'S WAY. "His way is perfect." This is true of all his proceedings, in every department of his operations. His ways in nature are to a large extent inscrutable; but we are sure they are infinitely wise and good. His method of redeeming and saving sinners is perfect. But here the reference is rather to the course of his providence—the way in which he leads, governs, protects, and delivers his servants.
1. The meaning of the assertion. That God's way is perfectly wise and good and holy, perfectly adapted to fulfil the purposes of his love towards his children, and leads to an end that is perfectly good. That, in comparison with the way we might have preferred, it is infinitely superior.
2. The grounds of the assertion. It expresses a conviction which springs from:
(1) Reason. Because God is perfect, his way must be. Perfect Wisdom and Goodness cannot err; unbounded power carries into effect the determinations of perfect Wisdom and Goodness.
(2) Revelation. Holy Writ is in most cases our first source of knowledge as to God and his ways; and it abounds in declarations adapted to assure us, in the midst of all our perplexities respecting the mysteries of Divine providence, that the ways of God are right and good, and will issue in good to those who love and obey him.
(3) Esperienza. Guardando indietro alla propria vita, con le sue molte difficoltà, lotte e pericoli, David poteva vedere abbastanza della via di Dio in tutto ciò da risvegliare in lui una profonda convinzione che fosse una via perfetta. E nessuno che serve Dio può non riconoscere questa verità nella propria vita, per quanto oggi possa rimanere oscuro e difficile,
(4) Osservazione. Attraverso il quale l'esperienza degli altri diventa disponibile per noi stessi. In questo possiamo includere l' esperienza registrata di altri nella biografia e nella storia, nei libri sacri o in altri libri. La storia della Chiesa e dei singoli abbonda di istanze adatte ad accrescere la nostra fiducia nella perfezione della via divina, lasciando ampi spazi di mistero irrisolto.
3 . L'influenza che questa verità dovrebbe avere su di noi.
(1) Gratitudine e lode.
(2) Fiducia incrollabile, per quanto oscuri possano essere alcuni dei procedimenti Divini, sia verso noi stessi che verso gli altri.
(3) Allegra sottomissione alla guida e al governo di Dio.
II. LA PUREZZA DI DIO 'S PAROLA . È "provato"; letteralmente, "fuso", e così purificato e raffinato, come metalli dal fuoco ( Salmi 12:6 , "Le parole del Signore sono parole pure: come argento provato in una fornace di terra, purificato sette volte"). Il significato è che la Parola di Dio è del tutto genuina, vera, sincera, libera da ogni particella di qualità opposte.
La dichiarazione si applica a ogni parola di Dio: le sue dichiarazioni, rivelazioni, precetti, promesse e minacce. Molto probabilmente è fatto qui per quanto riguarda le sue promesse. Questi sono tutti assolutamente veri e affidabili, privi di errore, esenti da inganni. Per Dio:
(1) Non posso mentire ( Tito 1:2 ).
(2) Non posso sbagliare. Conosce perfettamente tutto il futuro, tutti i possibili ostacoli alla realizzazione dei suoi scopi, e il suo potere di conquistarli.
(3) Non può cambiare. Non di proposito; non al potere. Quindi tutto ciò che tende a gettare più o meno incertezza sulle promesse umane è assente dal Divino (vedi oltre in 2 Samuele 7:28 ). La Parola di Dio è "provata" in un altro senso della parola ebraica. È stato "testato", messo alla prova, in decine di migliaia di casi, e non è mai stato trovato vero. L'esperienza di ogni credente ne testimonia la perfetta verità; e l'esperienza della Chiesa, e del mondo nella sua connessione con la Chiesa, attraverso tutti i tempi, dà la stessa certezza. Quindi:
1 . Confidiamo nella Parola di Dio con una fiducia adeguata a tutta la sua attendibilità.
2 . Siamo lieti e grati che, in mezzo a tante cose inaffidabili, abbiamo qui un solido fondamento su cui poggiare la nostra vita e le nostre speranze.
3 . La nostra Parola corrisponda a quella di Dio nella sua libertà da ogni insincerità e falsità, se non può essere libera dall'incertezza che nasce dall'ignoranza, dall'incapacità o dalla mutevolezza.
III. LA PROTEZIONE CHE DIO OFFRE AL SUO POPOLO .
1 . La protezione stessa. "È un Buckler [Shield] per tutti coloro che confidano in lui." Non solo si assicura protezione, è lui stesso lo Scudo che protegge. Come una gallina protegge i suoi polli sotto le proprie ali ( Salmi 91:4 ), così il Signore copre e difende il suo popolo con il suo stesso Essere e le sue perfezioni. I loro nemici devono conquistarlo prima che possano ferirli. Sono sotto la tutela della sua conoscenza, potenza, bontà, fedeltà; e questi devono fallire prima di poter perire.
2 . Le persone che godono di tale protezione. "Tutti quelli che confidano in lui", tutti, come dice la parola, che fuggono a lui per trovare rifugio.
(1) È una delle caratteristiche dei devoti, che nei loro pericoli fuggono per rifugiarsi in Dio. È a Dio che fuggono; non a qualche essere semplicemente immaginario che chiamano Dio, un Dio, per esempio, che, per quanto disprezzato nel tempo della prosperità, è sempre al richiamo degli uomini in difficoltà; troppo misericordioso per punire severamente i suoi nemici; di cuore troppo tenero per ignorare il grido di angoscia, sebbene provenga da cuori impenitenti.
Tanta fiducia è vana. La Parola di Dio non contiene una promessa agli empi e agli empi, per quanto turbati possano essere, a meno che la difficoltà non sottometta i loro cuori a un vero pentimento. Ma coloro che vivono per fede in Dio si rivolgono naturalmente a lui nel pericolo e nell'angoscia.
(2) Per loro è uno Scudo. La loro stessa fede, prodotta e sostenuta da Dio, è uno scudo ( Efesini 6:16 ); ispira le loro preghiere e lotte per la sicurezza; e in risposta alla loro fiducia e alle loro preghiere l'Onnipotente diventa la loro Difesa, e sono al sicuro.
(3) La loro sicurezza è secondo la loro fede. La fede mista al dubbio è occasione di pericolo. La fede intermittente porta sicurezza intermittente. Se per qualche tempo fuggiamo dal nostro Rifugio, saremo esposti indifesi agli assalti dei nostri nemici, e saremo feriti e afflitti. Poi, «confida in lui in ogni tempo» ( Salmi 62:8 ); e che la tua preghiera sia: "Signore, aumenta la nostra fede" ( Luca 17:5 ) e: "Prega per noi che la nostra fede non venga meno" (vedi Luca 22:32 ). — GW
Geova l'unico Dio, l'unica Roccia.
L'esperienza di Davide di ciò che Geova suo Dio era stato per lui lo spinge trionfalmente a confrontarlo con tutti gli altri che gli uomini chiamavano dèi.
I. SOLO GEOVA È DIO . Davide stava pensando agli idoli adorati dalle nazioni circostanti, che si erano dimostrate incapaci di proteggere i loro adoratori dalle sue braccia vittoriose. La domanda può essere posta in merito a tutti gli altri idoli e a tutte le persone e le cose che gli uomini servono come se fossero dei: se stessi, la ricchezza, il mondo, ecc.:
1 . Chi di loro ha perfezioni come quelle di Geova? Egli è il Dio vivente, l'eterno, infinito in potenza, sapienza e amore; perfetto in santità e giustizia. A chi inoltre possono essere attribuiti tali attributi? "Non c'è nessun altro" ( Deuteronomio 4:39 ).
2 . Chi di loro ha fatto o può fare opere come le sue? "Tutti gli dèi dei popoli sono idoli: ma il Signore ha fatto i cieli" ( Salmi 96:5 , Revised Version; comp. Isaia 45:18 ).
3 . Chi di loro può aiutare i suoi adoratori come può? Sono «cose vane, che non possono giovare né dare, perché vane» ( 1 Samuele 12:21 ).
4. Which of them, then, is worthy to receive homage such as is due to him? Fear, trust, love, worship, obedience. Yet the unregenerate do honour one or other of these vanities more than God. They, as truly as the heathen, "worship and serve the creature rather than the Creator, who is blessed forever" (Romani 1:25, Revised Version).
II. JEHOVAH ALONE IS A ROCK.
1. God is a Rock. A term applied to him by Moses (Deuteronomio 32:4), and afterwards very frequently, especially in the Book of Psalms. God is to those who trust in him what a rock, lofty and difficult of ascent and access to strangers, is to a people invaded by powerful foes. In him they find safety and protection. And as a rock is marked by strength, stability, and permanence, so God is mighty to protect, unchangeable, a Rock of ages, "an everlasting Rock" (Isaia 26:4, Revised Version), a Refuge available through each life and for all generations.
2. He alone is worthy of the name. There are other persons and things which minister strength and safety to men. "Wisdom is a defence, and money is a defence" (Ecclesiaste 7:12), friendship also, and civil government and military force, etc. But none besides God deserves the name of a Rock.
(1) They are limited in their worth; he, unbounded One or another of them may be a refuge against some dangers; he, against all. They may not be at hand in the time of most pressing need; he is always near.
(2) They are feeble and unstable; he, strong and firm.
(3) They are transient; he, everlasting.
(4) They are dependent; he, their independent Source. All their fitness and ability to aid us is from him; so that, when they are of service to us, it is he that is showing himself to be our Rock.
Then:
1. Accept thankfully the good they can do; but trust in the Lord alone with absolute and unwavering confidence.
2. Beware of resorting to God's gifts as a refuge from himself. From the thought of him; from the reproaches of a guilty conscience; from the penalties of his Law
3. If you reject or neglect God for others, bethink you what help they can give you when he executes his judgments upon you. (Giudici 10:14; Geremia 2:28.)—G.W.
Divine protection and guidance.
The experience of David, and the purpose of the psalm, naturally lead to repetition of declarations and images descriptive of the protection and guidance which had been vouchsafed to him. They are not unsuitable to record the convictions and feelings of every good man as he reviews the past and anticipates the future. This verse in the Revised Version reads, "God is my strong Fortress, and he guideth the perfect in his way."
I. GOD IS OUR STRONG FORTRESS. A fortress is a protection against enemies.
1. We have powerful foes. The world and the flesh, the devil and his angels, assault us continually, and would destroy, not only our peace, but our souls. They are too strong and numerous for our power and skill; and no creature power is sufficient for our defence.
2. God is our Almighty Protector. The Fortress into which we can flee, and where we are safe; which no enemy can scale or breach. His presence surrounds us; his power defends us. Yea, he is in our hearts to strengthen and protect us. Everywhere, and under all circumstances, we can resort to this Refuge, and defy our foes. We should therefore be ready to go anywhere and do anything at God's command. He may lead us where temptations are numerous and powerful; but obeying and trusting him, we are secure.
II. GOD IS OUR ALL WISE GUIDE. The reading and translation preferred by the Revisers gives a good sense, harmonizing with many statements of Holy Writ. "He guideth the perfect in his way," or, perhaps, "his [God's] way." The man who is "perfect" in the sense of "upright," sincere, true, righteous, wholehearted, may be assured of Divine guidance; while the insincere, hypocritical, double minded, shall be left to go astray.
In the margin of the Revised Version, however, another reading and rendering are given, viz. "guideth my way in perfectness," which appears to be substantially in agreement with the Authorized Version, "maketh my way perfect."
1. God leads his people in their way. By his providence, Word, Spirit. In respect to the affairs of this life, and those of the soul and eternity. He guides them into the position he has chosen for them, and to and in the work he appoints for them. "The steps of a good man are ordered by the Lord" (Salmi 37:23).
2. His lead is perfect. Such was the conclusion of the psalmist in reference to his own way. He could see that all had been ordered aright for the accomplishment of the Divine purposes respecting him. Such will be the conclusion of all God's servants at the last; and their faith in God will enable them to cherish this conviction now, notwithstanding all the perplexities in which they may be involved. The way in which they may be led may not be always pleasant; but it is:
(1) The best way. The way of holiness; the way in which they can gain most real good, serve and honour God most, be most useful, attain ultimately the greatest glory and felicity.
(2) The safe way. Sometimes a way which avoids enemies and perils; in other cases, a way through the midst of them, which God makes safe by his protection.
(3) The way that ends in eternal glory and blessedness. It is "the way of life which goeth upward" (Proverbi 15:24, Revised Version). "The end" is "everlasting life" (Romani 6:22). It may be asked how it comes to pass that those who have God for their Guide nevertheless make such grievous mistakes, and fall into so much trouble.
(1) The troubles which spring from want of worldly wisdom, as well as those which arise from circumstances, are under Divine guidance. It is the will of God that his people should suffer, and his benevolent purpose is often made manifest in the spiritual profit and greater usefulness of the sufferers.
(2) Even good men do not fully seek and follow the guidance of God. They too frequently choose their own way, and thus fall into mischief. But God, in his goodness, does not therefore forsake them. He leads those who are true at heart out of the evils into which they have brought themselves, turns their very sins and follies to account in training them for further service, and brings them safe home at last.
The lessons are:
1. Be thankful for such a Guide.
2. See to it that you ever honestly seek and submit to his guidance. By the study of his Word and providence, and by earnest prayer, inquire what is the way in which he would have you go; and, when you see it, walk in it.—G.W.
Greatness from God's condescension.
"Thy gentleness hath made me great." David had been raised from a humble position to one of greatness. He had become great in arms, in royal dignity, in the extent of his dominion. In these words he ascribes all his greatness to the condescending goodness of God. The word translated "gentleness" is elsewhere used only of men, and signifies "humility" (Proverbi 15:33; Proverbi 18:12; Proverbi 22:4).
But in speaking of God, we use the word "condescension" rather than "humility." Yet it is said of him (Salmi 113:6) that "he humbleth himself to behold the things that are in heaven and in the earth;" i.e. he stoops to regard them; it is condescension in him to notice them. The words of the text may be used by all Christians; especially by some of them.
I. THE GREATNESS TO WHICH CHRISTIANS ARE EXALTED.
1. All of them are made great. For they are made:
(1) Sons and daughters of the great God, brothers and sisters of Jesus the Son of God, having a nature corresponding with the names. They are "partakers of the Divine nature" (2 Pietro 1:4), and therefore God like, in holiness, righteousness, and love.
(2) Wise with heavenly wisdom. A nobler wisdom than that of philosophers. "Taught of God" (Giovanni 6:45), who reveals to them what he hides from the worldly wise (Matteo 11:25).
(3) Powerful with the noblest power, that which is moral and spiritual, by which they "overcome the world" (1 Giovanni 5:4), rule their own spirits (Proverbi 16:32), and subdue others to the obedience of faith.
(4) Friends and associates of the best of God's creatures—holy angels and redeemed men; with whom they form one family (Efesini 3:15).
(5) Heirs, and at length possessors, of a grand and enduring estate (1 Pietro 1:4). These things are not mere names or fancies; they are solid and enduring realities, to have the lowest place and the humblest share in which is, in the nature of things, to be greater than the greatest of earthly dignitaries who have no part in them.
2. Some of them are made specially great. They realize, in a larger measure than others, the various elements of greatness mentioned above. They have more of God in them; and hence are richer in spiritual wisdom and goodness, exercise a wider and stronger influence, do a greater work, attain to greater honour and renown in this world and the next. Apostles, martyrs; eminent teachers, evangelists, missionaries, and reformers; monarchs, too, and statesmen, poets, etc; who are also devoted Christians. Such special greatness arises sometimes and in part from:
(1) Greater natural endowments. More of physical energy, or intellectual power, or emotional force, to begin with.
(2) Or greater opportunities, which may be such as rank and fortune give, or the state of things around them, or such as poverty, affliction, and persecution afford.
(3) Special earnestness, faithfulness, and diligence in the cultivation and employment of powers and opportunities (Luca 19:16).
(4) Special prayerfulness. Hence abundant impartation of the Holy Spirit, the Source and Sustainer of all spiritual excellence.
(5) Deeper humility. Without this all seeming greatness is not greatness at all "in the kingdom of heaven," and will shrivel into nothingness (Matteo 18:1; Luca 9:48; Luca 14:11).
II. TO WHAT SUCH GREATNESS IS TO BE ASCRIBED, AND IS ASCRIBED BY THOSE WHO ATTAIN TO IT. To the condescension of God.
David recognized that all his greatness was owing to the goodness and power of God, and in their exercise on his behalf he discerned unspeakable condescension. Similar should and will be the feeling of all who are raised to spiritual greatness.
1. The work of God in their exaltation is a work of condescension. This appears as we consider:
(1) His greatness and holiness, and their littleness and sinfulness (Salmi 8:1.; Isaia 57:15). God must stoop to reach and raise such creatures.
(2) His various operations upon and for them. When we consider what is involved in the Divine processes by which they are exalted, they resolve themselves into attention (so to speak) to, and animating or controlling influence over, a countless multitude of small matters. Yet we shall not be astonished at this when we remember that not a sparrow is forgotten by God, and that his children "are of more value than many sparrows" (Luca 12:6, Luca 12:7). Also that great results depend on small things; and that, in fact, to the Infinite Mind there is nothing great, nothing small.
(3) And pre-eminently, the incarnation and work of the Son of God. The self-humiliation of the eternal Word in becoming man (Giovanni 1:1, Giovanni 1:14), and of the God Man in lowly service to lowly people, patiently enduring the greatest indignities and most painful and ignominious sufferings, "obedient unto death, even the death of the cross" (Matteo 20:28; Luca 22:27; Giovanni 13:2; Filippesi 2:6).
(4) The work of the Holy Spirit. Stooping to dwell in the hearts of the mean and sinful, bearing with neglect, waywardness, resistance, and disobedience.
2. The condescension thus displayed promotes spiritual greatness. Not only as it is exercised in the ways before mentioned, but:
(1) As it is apprehended and realized. The majesty, holiness, and justice of God tend to humiliate and repress the human spirit, and discourage aspiration and effort. At best it produces only a "spirit of bondage" (Romani 8:15). But under the influence of condescending love, love is enkindled, confidence is awakened, the heart expands and enlarges, is inspired with the freedom and courage which prepare for noble service of God and man, rises heavenward and yet looks on earth with kindlier eye, and more resolute purpose to labour and suffer for its good.
(2) As it incites to imitation. Contemplating the grandeur and beauty of the Divine condescension, we become transformed into its image. We learn to stoop to the lowly and even the degraded. We are content to serve in lowly offices, if thereby we can benefit our fellow men. It no longer seems strange that we should be required "to wash one another's feet" (Giovanni 13:14).
And this is the way to become great. Yet we must not indulge the thought or assume the air of condescension, or we shall fail both to benefit others and to secure honour for ourselves. Rather let us accustom ourselves to think in how many and important respects we are on a level with those whose good we seek. This will produce in us genuine humility, and enable us to feel towards our brethren a brotherly sympathy which will banish the sense of superiority.—G.W.
2 Samuele 22:44, 2 Samuele 22:45
The head of the nations.
David once more records how God had delivered him in and from the contests in which he had been involved; and declares that he had thus kept him "to be the head of the nations" (Revised Version), not only Israel, but foreign peoples. He, or, if not he, the Spirit which spake by him (2 Samuele 23:2), may have had in view the ultimate purpose of God respecting him and his posterity, viz. the exaltation of his great Son to be, in a wider sense than was applicable to David himself, "the Head of the nations." We may at least take the words as applicable to the Lord Jesus Christ.
I. THE OPPOSITION HE ENCOUNTERS. Like David, he has to withstand many "strivings of the people."
1. In his life on earth he was much opposed. He endured the "contradiction of sinners against himself" (Ebrei 12:3). "He came unto his own, and his own received him not" (Giovanni 1:11)—his own people, his own family (Giovanni 7:5). All classes, with a few exceptions, rejected him—Pharisees and Sadducees, elders and scribes, ecclesiastics and politicians, rulers and people.
The multitude sought once to make him king (Giovanni 6:15), and, when he entered Jerusalem for the last time, welcomed him, in the hope that he was about to ascend the throne; but he would not be such a king as they desired, and they cared not to have such a King as he was to be. Hence they united with their superiors in saying, "We will not have this Man to reign over us" (Luca 19:14); and, to put an end to his pretensions, put him to death. They did not know that they were thus very effectually promoting his victories and reign.
2. He has met with various and constant opposition ever since. His cause has advanced in spite of perpetual strivings against it. Jews and Gentiles, kings and subjects, rich and poor, the intellectual and the ignorant, the refined and the coarse, have "set themselves.; against the Lord, and against his Anointed" (Salmi 2:2). He, too, can speak still of the "strivings of my people.
" As at first amongst the Jews, so since amongst Christians (so called), and amongst those in high positions in his Church, have been found his worst foes. Men are willing to bear his Name, to receive some of his doctrines, and even contend for them, to appropriate the comfort he gives; but to obey him, to let him rule in their minds and hearts and lives, in their homes, in their business, in their pleasures, in their social life, in their national affairs,—that is quite another matter.
And those who strive earnestly to obey him themselves, and to induce others to do so, must be prepared for opposite "strivings," and even persecution. Nor do they wonder, seeing they find, more or less, in their own nature, elements of opposition to the rule of the Christ which explain the hostility of others.
IX. THE EXALTED POSITION HE NEVERTHELESS OCCUPIES. "Head of the nations." The answer of the Almighty to all the rebellious counsels and works of men is, "Yet have I set my King upon my holy hill of Zion" (Salmi 2:6). The kingdom of Christ is the kingdom of Jehovah; vain, therefore, must be all strivings against it. Its opponents can only dash themselves to pieces, but "he must reign" (1 Corinzi 15:25).
1. The extent of his dominion. "The nations," in a wider sense than was true of David. "All nations shall serve him" (Salmi 72:11). And not only all nations in existence at any one time, but all that may come into existence while the world endures.
2. The nature of his dominion.
(1) He is "Head of the nations" by right. By the appointment and gift of the Father (Salmi 2:7, Salmi 2:8; Matteo 28:18). As the result and reward of his own righteousness and self-sacrificing love (Filippesi 2:8, Filippesi 2:9).
He redeemed men by his blood, to make them "a kingdom" (Apocalisse 1:5, Apocalisse 1:6; Apocalisse 5:9, Apocalisse 5:10, Revised Version). As truth, righteousness, and love are rightful rulers, however far they may be from actually ruling, so is it with our Lord.
(2) He actually rules over all nations. "He is Lord of all" (Atti degli Apostoli 10:36). All authority on earth, as well as in heaven, has been given to him (Matteo 28:18). Whether men know him or not, acknowledge him or not, he is their King; he so orders, controls, and directs the affairs of the nations as to make them subserve the advancement and ultimate universal establishment of his spiritual reign.
(3) He has already a vast multitude of willing and obedient subjects in many nations. "A people which he knew not," gathered from the Gentiles, serves him; as well as many from the people whom he knew.
(4) Many render him feigned obedience. It is an evidence of his great power among the nations that many find it to their interest, or credit, or convenience, to profess his Name, who are still opposed to him in heart. They call him Lord, though they do not the things which he says (Luca 6:46).
(5) All nations will at length own him as their Head, and heartily and lovingly submit to his sway. The prophecy will yet be fulfilled: "There followed great voices in heaven, and they said, The kingdom of the world is become the kingdom of our Lord, and of his Christ: and he shall reign forever and ever" (Apocalisse 11:15, Revised Version). In the assurance of this, let his people labour and give and pray with joyful hope for the extension of his reign in the earth.—G.W.
Praise to God as the ever living Saviour.
The whole psalm is a song of praise to God, but some parts bear more distinctively this character. This verse is one of them.
I. THE TITLES HERE GIVEN TO GOD.
1. Rock. (See on 2 Samuele 22:32.) "My Rock." The Rock to which I have fled, and where I have found safety and repose. The Rock in which I still trust and will trust with full assurance of its stability and security, whatever be the confidences of others. It is a blessed thing, in speaking of God, to be able to use this word "my," as expressive of personal experience, choice, and confidence.
2. The God of the Rock of my salvation; equivalent to "the God who is the Rock of my salvation," "my mighty Saviour." David had experienced salvation from enemies and dangers many times and in many ways; and he ascribes all to God. By whatever means and instruments, it was God who had delivered him. He had been manifested in his history as the God of salvation; and in saving him had shown himself a Rock, the Rock in which alone safety was to be found.
The higher and better salvation which is presented to us in the gospel is from God. With him it originated; by him in Christ it is wrought. Christians joyfully recognize God as the God of salvation, the Rock of salvation. It is for men one of the most glorious and encouraging names of God. God the Creator, God the Preserver, God the Ruler, are glorious names; but unless to them could be added God the Saviour, they would afford no hope or comfort.
It is this which renders all other names of God attractive and inspiring. Specially gladdening is it to be able to say, "The God of my salvation," the Rock of ages in which I find refuge, the God who has saved me and is saving me, and in whom I trust that he will fully save me, from the guilt, power, and consequences of my sins, and all the assaults of the deadly enemies of my soul.
II. THE DECLARATION MADE RESPECTING HIM. "The Lord liveth." Which expresses:
1. His real existence. In contrast with idols, which are dead, helpless, and unable to help.
2. His continued existence. In contrast with men, who die and pass away.
3. His manifested existence. He lives and works in the world, in the Church, in each believer. By his operations for the good of his people, he shows himself the living God.
4. The satisfaction which his servants feel in him as ever living.
(1) Joy that such a Being is their God. That they know and worship the true and living God.
(2) Confidence that his life renders all their interests secure for this world and the next. And not only their interests as individuals, but those of the whole Church of God. Because he lives, his Church cannot perish.
(3) Comfort under the death of Christian friends. He lives; and therefore their death was his act. It did not befall them because he had ceased to be or to be able to deliver. He lives, to support and comfort those who survive. He lives, to supply the place of the departed in the family, the Church, the world. He lives, and therefore they live and will live forever. For through Christ their life was and is rooted in his. He is their abiding Dwelling place.
III. LA LODE RESO PER LUI . "Beato" (equivalente a "lodato"), "esaltato"
1 . La lode è l'espressione di pensieri e sentimenti esaltati che lo rispettano. Senza questi il linguaggio della lode non ha valore.
2 . Pubblicare la sua lode parlando o scrivendo è esaltarlo in vista degli altri.
3 . La lode con le parole qui usate esprime il desiderio che tutti lo esaltino accettandolo, amandolo, obbedendo e lodandolo.
4 . La pubblicazione della sua lode è adatta a produrre questo risultato.
5 . L'esaltazione di Dio dovrebbe essere sempre ricercata nei nostri servizi di lode. Alcuni di questi servizi tendono piuttosto all'esaltazione di compositori musicali, organisti e cori. — GW
2 Samuele 22:50 , 2 Samuele 22:51
Lodando Dio tra le nazioni.
Nel concludere questo grande salmo di lode, lo scrittore reale guarda intorno e avanti. Rivela uno scopo e l'aspettativa che il suo canto sarà ascoltato tra le nazioni in generale, ed esprime la sua certezza che la gentilezza di Dio che aveva sperimentato sarebbe stata estesa alla sua famiglia fino alle ultime età, sì, per sempre. I due versi sono strettamente collegati. Traduci "nazioni" invece di "pagano"; e invece di "Egli è la Torre della salvezza per il suo re", leggi: "Effettua grandi salvazioni [liberazioni] per il suo re.
Così corrono i versetti. «Perciò ti renderò grazie, o Signore, fra le nazioni, e al tuo nome canterò lodi; che opera grandi liberazioni per il suo re e mostra amorevole benignità al suo unto, a Davide e alla sua discendenza per sempre».
I. I MOTIVI DELLA LA salmista 'S LODE .
1 . La sua posizione. Il "re" di Dio, "il suo unto", il messia (Cristo) di Dio. Davide era stato letteralmente unto da Samuele come futuro re d'Israele, ed era stato preparato e portato al trono in modi meravigliosi. Riconobbe, come Saul non aveva fatto, di essere il re e il rappresentante di Dio, che governava il popolo di Dio sottomettendolo. La posizione era molto più onorevole di quella di qualsiasi monarca pagano, per quanto molto più ampio fosse il suo dominio.
2 . La sua esperienza della bontà e della potenza di Dio. Proteggere, liberare, dare vittoria, esaltare il trono e custodire in esso. "Perciò", a causa di tutto ciò che ho hem registrato del favore divino per me, "Renderò grazie", ecc. Nota il valore dell'esperienza come aiuto e incentivo per lodare. Dà realtà ai nostri pensieri su Dio e alla conoscenza personale della sua potenza e bontà. Suscita il cuore alla gratitudine e al desiderio che tutti lo conoscano e lo lodino. Fornisce interessanti soggetti di lode.
3 . Si ha la certezza della futura benignità di Dio verso se stesso e la sua famiglia. Questa certezza scaturisce dalla promessa di Dio di Natan ( 2 Samuele 7:12-10 ), e che trova il suo compimento ultimo e completo nell'esaltazione del Cristo, Figlio di Davide, a essere Re di tutti gli uomini, di tutti gli esseri e cose in cielo come in terra.
Fu un grande onore conferito a Davide e alla sua famiglia l'essere stati nominati governanti per molte generazioni del popolo nel quale e per mezzo del quale fu preservata la vera religione, per essere infine diffusa per tutta la terra; era molto più grande per LUI scaturire da coloro che avrebbero dovuto essere il Salvatore di tutti gli uomini e il Re eterno. Per considerare:
(1) La sua gloria personale. Non solo Figlio di Davide, ma Figlio di Dio, ricolmo "di tutta la pienezza della divinità" ( Colossesi 2:9 ); il Verbo incarnato.
(2) La natura della sua regola. Specialmente il suo regno spirituale, il regno della verità divina, della santità e dell'amore nei cuori e nelle vite degli uomini; il regno della pace e della gioia.
(3) La sua estensione. Molto più ampio di quello di Davide o Salomone. Includere a lungo tutte le nazioni ( Salmi 72:8 , Salmi 72:11 ).
(4) La sua durata. "Sempre più." David discerneva, nella divina promessa a lui e ai suoi, quanto bastava per riempire il suo cuore di gioia e gratitudine; se avesse potuto vedere anche quanto ci è permesso di vedere, la sua meraviglia e la sua gratitudine non avrebbero conosciuto limiti.
II. LA SFERA DELLA SUA LODE . "Tra le nazioni".
1 . La pienezza della sua gratitudine lo spinse a far conoscere la bontà di Dio il più ampiamente possibile.
2 . Desiderava istruire altre nazioni e portarle ad adorare un Dio così capace e disposto a benedire i suoi adoratori. Potrebbe aver sentito un obbligo speciale di istruire e beneficiare i popoli che erano stati sottoposti a lui stesso.
3 . L'interesse che le nazioni in generale avevano per ciò che Dio aveva fatto e promesso a lui. Vedi Romani 15:9 , dove il versetto 50 è citato da San Paolo per provare che era scopo di Dio che i Gentili avrebbero "glorificato Dio per la sua misericordia".—GW